DELIGHTS       Rev. L. H. TAFEL       1981

Vol. CI     January, 1981          No. 1      (Reprinted from New Church Life-February 1883.)

     Make a joyful noise unto the LORD, all the earth. Serve the LORD with gladness: came before His faces with singing.-Psalm c.

     Delight is the all of life with every angel in heaven, with every man on earth, and the all of life with every spirit in hell. All delight is of love and springs from its free activity, but it is of one nature in heaven and of the opposite nature in hell. In heaven delight springs from good and its truth, but in hell from evil and its false. Delights in heaven are varied according to the different varieties of good and truth, but in hell according to the varieties of evil and the false. As there are no two spirits who are in the same good and truth, so there are no two spirits in the same kind and degree of delight, and as there is a continued progress in good and truth, so there is a continual variation and progression of delights, so that to all eternity there will never be a return of states or of delights altogether the same. The will is not moved to anything except by delight, for the will is nothing but the affection and the effect of some love, and thus of some delight, for there is always something desirable, pleasant, or delightful which causes man to will; and since it is the will that causes man to think, there is not the least of thought but what springs from the inflowing delight of the will; and as there is nothing of affection and thought, so there is also nothing of the consequent speech and action but finds its cause in some delight.
     The reason of this is that the Lord through His influx and presence actuates everything in the soul and mind of angel, spirit, and man. But as the Lord is Peace Itself, He is also all of blessedness and happiness and all of what is delightful, gladsome, and pleasant thence.


Just as all of the activity of life flows from the Lord alone, so also all delight flows from His influx of love and wisdom. Not only does all the delight with the good spring from this influx, but even the wicked derive all their delight from the inflow of good and truth from the Lord. They indeed pervert the good into evil and the truth into the false, but the delight nevertheless remains, perverted indeed into evil delight, but yet without this evil delight they would have neither will nor sensation nor life.
     Since delights are in their first origin Divine, it is a gross error to think that we ought not to enjoy any delights here if we would enter heaven. Heaven is a state of unending delights, and the best way to prepare for heaven is not by living in self-elected misery, but by rightly enjoying the delights mercifully granted us by our heavenly Father, rejecting delights which are perverted and therefore infernal in their nature, and rising continually to such as are more interior and heavenly, and enjoying also the pleasures of the senses with a thankful upward look to the LORD, thus making even external pleasures the receptacles open for the reception of heavenly delights and the means of consociation with angels and of conjunction with the Lord.
     A man who would aspire to enter heaven need not therefore to reject delights, nor the pleasures arising from honors and fame in the Commonwealth, nor the pleasures of conjugial love nor of friendship, nor the pleasures of music nor the delight in beauty of any kind, nor those arising from fragrance or sweetness, for all such external and corporeal delights with the good are derived from interior affections and, lastly, from the Lord. When these delights are open even to the Lord then their sweetness immeasurably exceeds the delight as perceived by the merely sensual man.
     Whatever man does with delight comes from the man himself, for it proceeds from his love, and love is the real interior life with man. The Lord is not pleased with worship or with obedience that is merely external or compulsory. He desires to be worshiped and obeyed with delight, for then worship and obedience come from the heart, and thus from the whole man, therefore we are so frequently exhorted in the Word to "make a joyful noise unto the Lord, to serve Him with gladness, and to sing aloud to His name." And yet there is perhaps no exhortation and command in the Sacred Scriptures which is more frequently forgotten, even with such as are commonly regarded as obedient, God-fearing men.
     One reason, perhaps, which leads many to neglect this exhortation is because they do not see how they can influence their heart so as to love and to take delight in that which seems opposed to the desires of the natural man. They think that when they shall have become regenerate all these things will, as it were, come of themselves, but that until this is the case they can do nothing to follow this injunction.


But our text is directed to all and especially to the natural man, for we read: "Make a joyful noise unto the Lord, all the earth." Thus it is not only the heavenly minded in their interior mind, which in the Word is called Heaven, who are to praise the Lord with gladness, but the naturally minded, or man as to his natural mind, which in the Word is called "Earth." Many a one thinks, "I will leave such joy to others who have more reason for it, or to others who are in a more heavenly state; I cannot elevate myself from my anxieties and cares." Every man in such a state views his own cares and troubles as a high mountain, while those of others (because he knows little of them) seem to him to be few and insignificant. And yet everyone who considers his case a little more rationally will soon see that the load of care and anxiety that he shoulders every morning is in great part, if not altogether an uncalled-for and needless burden, for the Lord saith: "Take no thought for the morrow for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof;" and again, "Cast thy burden on the Lord and He will sustain thee. He will never suffer the just to be moved." It is usually not the care for today, but the care for the morrow that causes anxiety and trouble; not so much the doubt whether our strength and our means suffice for the morrow. If we will only trust in the Lord, cast our burdens upon Him, our mind will be relieved of its weary load, and we will then be able with heart and voice "to make a joyful noise unto the Lord."
     If man will only take to heart the truth that the Lord in His indefatigable love and all-seeing wisdom guides his every footstep, so that nothing either in the spiritual or the natural life of man happens by accident, but everything is ordered by the fatherly love of the Lord, and if rightly used will contribute to his regeneration and thus to his eternal welfare-if man will take to heart these truths, he can easily put to night his enemies that oppress and harass him, and emerge from his dark and cloudy state into the serene sunshine of his Father's presence and joyfully glorify the Lord.
     There are some, indeed, who know these truths, but yet do not act in accordance with them. They do not see how matters can go right without someone's having care and anxiety about them, and if others do not bear the anxiety they think they ought to do it. They cannot see that all that is required of man is to do his part, his duty, fully, and then to leave the rest to "itself," as they would say, but, more truly, to leave it to the Lord. They do not see that it is of no good to anyone, least of all to themselves, to take upon themselves this burden of anxiety. The Lord saith to them as to all: "Cast thy burden on the Lord and He will sustain thee." If man can gain this victory over his natural loves and cupidities which cause his anxieties, he will emerge again into the trusting, peaceful state of his childhood, and can then thankfully and confidingly "make a joyful noise unto the Lord, serve Him with gladness, and come before His faces with singing."


The Lord, or Jehovah, to whom he then makes a joyful noise is the Divine Love, the presence of which he sees and acknowledges in everything of his life. In so far as man sees the omnipresence of the Divine Love he will also take part in the Lord's love toward all, and in serving and administering to the necessities of the neighbor he looks up through him to the Lord and cooperates with Him, and he does so thankfully and gladly from the acknowledgment of His infinite love and mercy. Then he not only "makes a joyful noise unto the Lord," but he also "serves the Lord with gladness and comes before His faces with singing." The faces of the Lord signify love, mercy, peace, and all good, for He can never look at anyone but with mercy and love, nor can He ever avert His face, for His mercy is everlasting and unchangeable: it is man who, when he is in evil, averts himself from the Lord. We come before His faces with singing when we acknowledge humbly and thankfully His unending love and mercy.
     Man, however, far more frequently turns to the Lord with a downcast, sorrowful face, than in gladness. For when all is going well, man too often ascribes it to his own wisdom, or is careless and forgetful, loath to acknowledge that he owes everything to the Lord. Far more frequently is it the case that man turns to the Lord when misfortune threatens or has overtaken him. Then, indeed, man remembers the Lord and comes to Him, not, however, with gladness and thanksgiving, but with sorrow and lamentation. Because we are so apt to forget the Lord, or to come to Him in a merely half-hearted and mechanical way, so long as everything goes well with us externally, therefore, no doubt, it is so frequently permitted by the Lord that misfortune should overtake us, so that we may thereby turn to Him and provide for our eternal welfare. It is also owing to our forgetfulness of the Lord, when surrounded by joy and happiness, that our states of happiness are so short-lived and so imperfect. Every joy and delight, in order to be living and lasting, must have within it the presence of the Lord. Man must look up through it to the Giver and Cause. Then it will have life and strength, and will also endure. But in so far as in our joys we forget the Lord, they are of necessity merely external, and therefore also short-lived; in so far as man thanks the Lord for all His goodness and mercy, he is apt to be contented, and therefore happy; but if he ascribes his good fortune to himself, he will evermore be dissatisfied, continually striving for more, and will be ungrateful, and even forgetful, of the many things granted him by the Lord.
     If we would live in contentment and peace, we should never forget to come day by day "before His faces with singing," thankfully acknowledging His mercy and our unworthiness to receive His many gracious gifts. As we thus come before His faces, the heart and soul expand and open to the Lord, and He can flow in and impart new life and new strength.


The Lord can infuse into man internal joy and peace, which will add new life and luster to his happiness, and at the same time form remains with him to comfort him in trouble and to strengthen him in trials and temptations.
     Man's acknowledgment of the Lord and his conjunction with Him on the Sabbath is ever in exact proportion with his faithfulness during the week in doing his work and in bravely shunning evil as sin against God. In proportion as man shuns evil the Lord can elevate him toward Himself and All him with His life; in the same proportion, also, will man feel and acknowledge the ever-present Divine Love and delight in thanking and glorifying the Lord. In proportion as man delights in thanksgiving, in the same proportion will the Lord be pleased with man's glorification.
     Everyone knows how the human father delights in the happiness of his children, and how the lover delights in the happiness of his beloved; and yet all such happiness in the heavens and on the earths springs from the Lord alone, and is but a feeble and imperfect reflex of the infinite joy of the Lord over the happiness and delight of His children; over the happiness of the Church, which is the bride, the Lamb's Wife. The unselfish, Divine Love of the Lord finds its chief satisfaction and joy in the happiness, delight, and peace of His beloved Church and in conj unction therewith, whereby He ran give to her ever greater love, wisdom, and peace. In order that He may fill the thankful heart with His overflowing love and light and life, the Lord exhorts His Church:

     Make a joyful noise unto the Lord, all the earth.
     Serve the Lord with gladness:
     Come before His faces with singing.


     We have news from Australia that Rev. Richard Teed died there in October at the age of 92. Editor of Australia's New Age for 30 years and author of the book The Sermon on the Mount, Mr. Teed was widely known by New Church people around the world.




     At the last General Assembly in June of 1976, we were treated to a most inspiring report by the then chairman, the Rev. B. David Holm. That was the first report of the Extension Committee to a General Assembly. Previously, as a Committee of the Council of the clergy, we had been reporting annually to that body. But since 1974, when the Committee was released by the Council of the Clergy in order to become a Committee of the General Church, it has been appropriate for us to report to the General Assembly. Mr. Holm's report produced reactions of pleasant surprise that so much was being done. We are confident that this second report will cause a similar response.


     Before outlining what has been accomplished since the last Assembly, something should be said about our basic philosophy. We work from the definition of evangelization given in the Writings, namely, that it is "annunciation concerning the Lord, His Advent, and concerning the things that are from Him, which belong to salvation and eternal life" (AC 9925). Notice the emphasis on announcing, proclaiming, informing, advertising. That is the essential idea in evangelization-a form of instruction. The Arcana number already quoted goes on to say that the work of the Church consists of two things: worship and evangelization. All forms of instruction are forms of evangelization, but the responsibility of the Extension Committee is external evangelization-instructing those outside the Church about the things of the Lord.
     One of our most important tasks at the moment is to educate the people of the General Church in the doctrine concerning evangelization-that it is a use commanded by the Lord, an essential use and responsibility of the Church as a whole. Many passages could be quoted to that effect, but let this one suffice:

Because it has been granted to me (Swedenborg) to be in the spiritual world and in the natural world at the same time, and thus to see each world and each sun, I am obliged by my conscience to manifest these things; for what is the use of knowing, unless what is known to one is also known to others! Without this, what is knowing but collecting and storing up riches in a casket, and only looking at them occasionally and counting them over, without any thought of use from them! Spiritual avarice is nothing else (Influx 18).


From that and similar teachings in the Writings we conclude that evangelization is not merely a hobby for a few interested individuals; it is as much a use of the Church organization as are the other forms of instruction. There are still pockets of passive resistance to evangelization. There are still those in the Church who think that the Church is ours-not the Lord's. They really think it is our glorious Church.
     We also still find those within the Church who associate evangelization with "conversion", hard-sell pressure and compulsion, excusing themselves from involvement on the ground that they are not the "pushy" type, that they simply could not ram anything down people's throats-as if that were the essence of evangelization. Others again feel that "in the Lord's good time" He will establish His Church-as if He never worked through human agencies, as if it were quite in order for us to "hang down our hands and wait for influx." Human cooperation with the Lord is well recognized as a necessity in the matter of personal reformation, and in New Church education. But human cooperation with the Lord in external evangelization is for some reason not so readily acknowledged as necessary.
     Our aim, then, is to extend the Lord's Kingdom. That is why we are called the Extension Committee. We do not have as our primary aim the extension of the membership of the Church. We are not out to get more scalps! We have no doubt that our efforts will result in an increase in membership In fact, that has happened already. But it will be a result or effect of the end and the means combined. The end in view is the spread of the Lord's kingdom; the means to attaining that end are appropriate ways of presenting the teachings in an interesting, arresting fashion; the effect is new members. But note that it is an effect; it is not an end in itself. It is not our primary aim. If we made "getting new members" our primary aim, the Lord's kingdom might well be trampled underfoot and forgotten.
     This attitude does not come naturally. Our natural man is opposed to it. But the education of our members in this attitude and philosophy is one of the primary tasks of the Extension Committee


     In his report Mr. Holm concluded that "before long a full-time chairman would be necessary, for the work of the Committee is rapidly increasing, although in another sense our work has barely begun" New Church Life, September 1976, p. 390).
     Fourteen months after that statement was made, the present chairman took office, while retaining part-time the position of Assistant Dean in Bryn Athyn.


     The reason for this change was that the work of the Extension Committee had indeed grown to the point where Mr. Holm could not give it the necessary time-because of his other duties. (When Mr. Holm admits that he is too busy, you had better believe it! He had so many hats, that he did not have enough heads to wear them all!) So, reluctantly, he withdrew from the chairmanship of the Committee, though we were delighted that he was willing to continue as a member of the new Committee. The present members are: The Revs. Messrs. B. David Holm, Arne Bau Madsen, Harold C. Cranch, Allison Nicholson, Thomas Kline, Donald Rose; Messrs. Leon Rhodes, Sanfrid Odhner, Edward Cranch, and Dick Brickman, Jr. Since September, 1978, have been full time as Director of Evangelization and, ex-officio, Chairman of the Extension Committee.
     One of my first acts as fulltime Director was to write, at the request of Bishop King, a full-scale report on what we are doing, and what we hope to accomplish. This was a very valuable exercise for the whole Committee, as it involved us in serious thinking about our plans and how to initiate them. The report was duplicated and sent to all members of the Joint Council.


     The work of the Committee consists of: exploring: educating; co-ordinating; advising; analyzing; and by doing all this, we hope, inspiring.
     We explore the doctrine to gain more and deeper insights into what the Lord requires us to do. We educate by communicating this information to our people, and by offering training programs to make them more effective messengers of the Lord. We co-ordinate as much as possible the activities of the local Epsilon Societies, mainly by keeping them informed about the activities of other Epsilon societies. We are a kind of central clearing-house for news of evangelization efforts that we know about. We advise on the basis of experiences-good and bad-thus avoiding the same old pit-falls. We analyze whatever results are reported to us, so that we may learn from experience what is practical and what is not.
     Examples of these things will be seen in what follows now about our achievements since the last Assembly.


     We have continued with the program initiated and expanded by Mr. Holm to place books of the Writings in commercial bookstores. An example of this is the work of the Bryn Athyn Epsilon Society, under the subcommittee headed by Mrs. Robert Klein. They now have New Church literature in 35 bookstores, including some in downtown Philadelphia. In San Diego there are 22 bookstores carrying our literature-mainly due to the effort of Mr. Eugene Barry.


There has been a steady increase in the number of inquiries as a result of these books in bookstores, which are wonderful planes of influx through which the Lord can work.
     We have continued to use the professional expertise of advertising men in the Church in the composition of advertisements for newspapers. Gradually it is being recognized that not everyone can write an effective advertisement, so there is a very heartening trend towards appealing to the committee for help.
     Our publication, the Missionary Memo has continued to disseminate news of evangelization activities throughout the Church. Frequently a news item in it inspires someone elsewhere in the Church to try the same experiment there. We have been greatly encouraged by the response to this publication, which now comes out 6 times a year. For example, one reader commented: "I wanted to let you know how much I like it. I hadn't realized how much I would appreciate news of the goings o, by you and your Committee Further, each bit of news gives not only success stories but suggestions of what can be done. It's interesting how the reports can lift the spirit, as well as educate."
     So, if you wish to be kept abreast of developments in evangelization in the General Church write to the Committee and have your name put on its mailing list.
     Another publication that has proved useful is called KAINA meaning "New Things," which is devoted to the needs of new members of the Church. This is ably edited by Mr. Leon Rhodes.
     Under Mr. Holm the Committee developed and circulated a questionnaire sent routinely to newly-baptized adults. This was later refined and improved by Mr. Hugh Gyllenhaal, Bryn Athyn business consultant, who also analyzed the replies of 34 new members, producing a most valuable report of his findings. This has been published, and is available at a price of $1.00.
     Since the last report the situation, in Ghana has clarified. We have learned that there is indeed a great interest in Ghana, especially in collateral literature. It has taken some time to determine lust who are the reliable and sincere receivers of the Heavenly Doctrines in that country.
     We were greatly helped by the reports from Ghana of Mr. Jeremy Simons, who joined the Peace Corps and was assigned to Togo, a country bordering on Ghana. In fact, his help was invaluable, and is the chief cause of our increasing confidence in our dealings with those who wish to spread the Writings in that country. As a result of a second, though shorter, visit last summer by Mr. Simons, a Ghanaian student has been attending the Academy during the Past academic year. We will continue to do what we can to help the spread of the Church there, although the chaotic economic situation makes it difficult.
     We must mention one activity that was not continued. We experimented in Portland, Maine, with the weekly radio broadcast of a full Cathedral service.


Although we did get some responses, we concluded that the money and effort would be better spent in a program specifically aimed at the general public. The Cathedral sermons were composed for a New Church audience. It became increasingly difficult to find suitable services each week.     


Radio Spots: The Committee has added the production of radio spots to its advertising program. Two series of one-minute radio spots were used in Philadelphia, with encouraging results. Several of those who responded are now on our sermon-mailing list, and two of them signed up for an Inquirers' Class.

Glenview: Mention of radio broadcasting reminds us of what is probably the most exciting development since the last Assembly-the first New Church radio station in the world, operated by the Mid Western Academy in Glenview. The Rev. Harold Cranch has been devoting half his time to evangelization work in Glenview. (His report may be seen below.)

Toronto: Mr. Cranch has been devoting half his time to evangelization in Glenview. But the Toronto Society-a former pastorate of Mr. Cranch-decided to go one better. It decided to employ a man full-time. The Rev. Allison Nicholson moved there out of theological school last September, and has already gathered an impressive list of contacts from his various activities. This is a most- significant step forward; it is likely to become the pattern in the future for us to have someone working full-time in each society trying to reach the public. (Mr. Nicholson's report on his work and future plans may be seen below.)

Libraries: The Committee has also turned its attention to having more of the Writings available in public libraries. The impetus for this has come from the Bryn Athyn Epsilon Society, where a sub committee on this project headed by Mrs. George Lindsay, has used head-work to save leg work. They have found several short-cuts that increase efficiency. The results have been quite startling. At last count the Writings were in 259 libraries in 16 counties in Pennsylvania. Other societies-notably Detroit-have begun a similar project.

Blind and Handicapped: We now have a sub-committee, chaired by Mr. Leon Rhodes in Bryn Athyn, mailing out tapes of or about the Writings to 27 blind or physically-handicapped inquirers. They responded to advertisements we placed in various communications sent to the blind throughout this country. The Sound Recording Committee has been very helpful in providing suitable tapes.


Speakers' Bureau: Under the chairmanship of Mr. Robert Heinrichs of Bryn Athyn, there is now a Speakers' Bureau publicizing the availability of certain speakers prepared to give talks to interested groups on a variety of subjects-all with some relation to the Church. We now speak to an average of 4 or 5 groups a month. In Bryn Athyn the speakers are Mr. Ariel Gunther, Mr. Carl Gunther, Mr. Leon Rhodes and myself, with Mrs. Robert Klein beginning to give talks on Helen Keller. Others who to our knowledge have given talks in various places are the Revs. Messrs. Donald Rose, Kurt Nemitz, David Simons, Alfred Acton and Messrs. Jack Rose and Kurt Simons. One particularly interesting development is that I have been invited to speak to religion classes at two college campuses, being invited back twice in one case and three times in the other. The opportunity to answer the questions of these lively young people is most exhilarating.

Sermon-Mailing Program: There is now a sermon mailing program which sends monthly sermons to 288 people in various parts of the United States and Canada. These sermons are for the most part specially written introductory sermons. Local societies have sent us lists of names, and there are also individual efforts being conducted by the local societies. This is a most important means of regular instruction, one recipient noting that after receiving the sermons for a year, she has now gone back to the earlier ones, finding much more in them than she did at first.

Project Grows: You can well imagine that, as the vista of projects needing to be undertaken has expanded in the last few years, we have been frustrated by our rate of progress. In fact, I have of ten said: "Everything I touch these days turns to work!" To rectify this situation we have adopted the Project Group or Task Force method. This was introduced at the suggestion and under the guidance of the late Hugh Gyllenhaal. We now have on file reports from 7 project groups-on Finding Seekers, Preparing a Handbook for Laymen, Reaching the Neighborhood, Media Advertising, Assimilation of New Members, Answering Questions About the Church, and Evaluating Our Evangelistic Literature.

Training Program: The last two reports indicated crucial areas needing immediate development. We have therefore focussed first on developing a training program on Answering Questions About the Church-a matter of importance to every member. After all, which one of us has not at some time been called upon to answer a question about the Church! Yet we have discovered in the Church a lack of confidence in this matter. Now we know the Church is a Greater Man, lust as heaven is the greatest Man (Maximus Home). But what kind of man is the General Church of the New Jerusalem! We fear that he is a man who goes around talking to himself-a man startled when someone outside of himself addresses a question to him, a man who continues to talk to himself even while looking the other fellow straight in the eye-in the pathetic belief that he is communicating with him!


     The Committee therefore did not need much convincing that a training course was needed. Again, Hugh Gyllenhaal's help was invaluable. This course was based on the landmark article by the Rev. Robert Junge, Towards A Philosophy of Missionary Work in New Church Life for October, 1965.
     The sudden transition of Hugh Gyllenhaal was a great loss to our work. He had lust completed the material for the final session a week before his sudden transition to the spiritual world on March 14th, 1979. The Extension Committee wishes to acknowledge its great indebtedness to him, and its gratitude for his willing, cheerful help-the extent of which will not be fully known for many years yet.
     This training course involving role-plays has been given to several groups in various places: first, to a group of 5 college students as a non-credit course; then over a six-week period to two separate groups of some 20 members of the Bryn Athyn Church; next, to a group of 16 West Coast people at Mariposa, California-a concentrated, one-day workshop-or work out! This concentrated version has been given to the graduating theological students, and last year was repeated for the benefit of pastors and laymen visiting Bryn Athyn for the Academy Commencement Exercises. The one-day version has been taken to Bath, Maine; Sheldon, Connecticut; Caryndale, Ontario; and Pittsburgh, Pennsylvania. Our hope is that it may be exported to other societies in the Church. In the meantime we are planning to put the course on tape-including some "model" role-plays, and eventually hope to have it videotaped.
     We have great hopes for this program. It makes it possible for new members of the Church to become involved without fear and to improve his performance in answering questions.

Literature Committee: As the result of the report on our literature, we have formed a standing-committee to develop suitable pieces of literature for our members to hand to their interested friends and acquaintances. Our object is to produce a series of graded pieces of literature (from leaflets to pamphlets to booklets to books) to provide a series of stepping-stones on various subjects-leading to a relevant book of the Writings. This is a huge undertaking, but we are well on the way to producing our first series-on "The Spiritual Sense of the Word." Probably, no great rate of progress will be achieved until we have the services of paid professional writers in the Church.

Assimilation: We have recently formed a committee of new and old members who have produced a report on the best way to assimilate new members of the Church, so that they find a home (that is, a use) in the Church organization and feel welcome.


This report will be sent in the Fall to all pastors, who (we hope) will appoint a standing committee in their society to keep under constant review the needs of new members of the Church.

Theological School Course: Since the last Assembly, the Chairman has twice taught a Course on Evangelization to the first and second year classes of the Theological School. It is very gratifying indeed to have this opportunity to be in contact with future priests of the Church, to discuss our philosophy and approach to evangelization, and to give them a course of training on how to talk about the Church to those who know little or nothing about it. There are now 8 newly-ordained priests in the field who have had this training.

Phone Listings: We have begun a national campaign to have a Listing in all phone directories in principal cities-under the heading of Swedenborg Information Service. In addition, we are encouraging local pastors to make sure that they have a similar listing in all directories in their areas.

Free Publicity: There are many opportunities for publicizing the Church free-of charge-by newspaper reports and even articles, letters to the editor, and radio and television interviews A prime mover in this work is the Rev. Kurt Nemitz, whose brochure on this we hope to publish soon.
     The most exciting break-through in this respect took place in Detroit, where the Rev. Walter Orthwein was invited by the editor of a local newspaper with a large circulation to write a weekly column on religion. It took many months before readers began to communicate with him about the excellence of his column, which has continued for over a year now. We hope that this most encouraging development will be duplicated in other societies.

Encouraging Signs: The Committee is very pleased with the gradual increase in local publicity obtained by pastors-free of charge. Other encouraging signs of growing interest in evangelization in the local societies include: an increase in the number of inquirers classes actually operating; efforts to produce a brochure about the local church for distribution throughout the neighborhood-modeled on the one done by Mr. George Woodard in Bryn Athyn; and efforts to introduce or upgrade a program to distribute books to bookstores and libraries.


     To sum up: A great deal has been accomplished since the last Assembly, but we are impressed with how much yet remains to be done. We are essentially only in the "tooling up" stage, but we have the feeling that by the next Assembly, we will have an even more exciting story to tell. As more and more people become involved in this use of the Church, we will be able to show that the General Church is entering more and more into the Divinely commanded use of cooperating with the Lord in extending the invitation given in the Writings:


"An invitation to the whole Christian world to enter this Church; and an exhortation to worthily receive the Lord, who has Himself foretold that He would come into the world for the sake of this Church and to it" (Coronis LV).


     The Glenview missionary work has been underway for just over a three-year period. The mainstay has been advertising the Writings, the follow-up by mail, and the development of a sermon list. In 1977 we had less than 50 people on that list from all sources. We now have nearly five times that number. In addition there are 458 new readers of the Writings receiving our general mailings. A sample sermon is mailed to them every three or four months providing an opportunity to join those on the sermon list. The sample lesson on the life after death has been the most successful-about 45 signed up after receiving 19.
     I have met and talked with about 40 of those on this list, of whom at least 20 have attended some church services. One name on the list usually represents an entire family, so our "by mail" congregation is a minimum of 243, and could represent 700 people. At a memorial service in Wisconsin after the death of one of our readers, I met 65 members of the family and distributed about 60 books at the request of his widow. Many have purchased books to give to interested friends, and from them we have added other names to our basic list. Quite a few have contributed money to rewards the work, and they have purchased over $2500 worth of the Writings and collateral works.
     I have received many doctrinal questions from our readers, including some on reincarnation, astrology, spiritual healing, the meeting of partners and family after death, the new morality, communication with spirits, and similar subjects. Some of the responses have been very full and can be made into brief pamphlets to be used later to answer new readers troubled by these same subjects.


     Twelve lectures have been given, one using the films Swedenborg, the Man Who Had to Know, The Water of Life, and Animals of the Bible. For one book review in Homewood, 24 copies of Heaven and Hell were placed on their library shelves. These were in constant use for a six week period before that review. I also lectured to the community college group of 85 plus guests, giving a one-hour talk on the life after death, then a one-hour seminary discussion on our basic doctrines, followed by a social hour which was used primarily for small group discussion. As a result, several came to church meetings, and one person has become a quite regular attender. Books and pamphlets were sold or given away at these lectures, and many have requested follow-up literature, and some signed up for the sermons. Basic doctrines classes have been given from the beginning. They have been well-attended. Some wanted to review our basic concepts. Others wanted to learn how to talk to newcomers, and the rest were new. All have attended church. Four have been baptized, one more has asked for baptism, and two others are nearly ready. A regular introductory class of this sort is of vital importance to any missionary effort.
     During the four-year period we have had good newspaper coverage. There have been four major articles and several small ones on the lectures and on our radio station.
     The first New Church radio station was dedicated in a very successful public ceremony in April of 1979, and our doctrine has been aired from that time on. Two services every Sunday, and Conversations on Religion eight times during each week, making ten formal presentations. In addition, there have been short topics when these were called for. For instance, I believe ours was the only official public New Church greeting of the Pope, acknowledging the value of his work. Short doctrinal talks will open and close each broadcast day.
     The station is building up an audience, and has been well received in many quarters. Very recently 22,000 pieces of mail were sent out in Glenview, followed up by a team of our members who call upon selected residents to give them further news about the station, to get their reactions, and to And their church affiliation. A questionnaire had been enclosed in the mailing, and by recent count, 141 had been returned, nearly 15 percent had heard our church services and/or Conversations on Religion. Several wrote very complimentary things about them. These programs are much appreciated by our sick and elderly people, and provide a church in the home to help meet their religious needs.
     Special missionary services held every two months have been successful in bringing visitors from the sermon mailing list, from advertisements, from posters placed in stores, and most fully by personal invitation using form letters that have been provided. Most sign the Guest Book which allows an opportunity to invite them to other activities.


Most stay to chat with our members and to enjoy a cup of coffee after the service.
     Book displays on Sunday mornings have proven an excellent means to acquaint our members with new publications and expose newcomers to the introductory literature. In addition, books have been placed in book stores, similar advertising programs are either being done or proposed for other groups and circles in the Midwest.
     To get more personal involvement we have organized a minor assembly weekend on June 28, 29 for our newcomers and sermon readers. Numbers are not great, but we have reservations of new people from as far away as Ohio and Minneapolis, and from a 60-mile radius of Chicago. In future mailings we will include a newsletter of the activities of our sermon group, together with questions and answers.
     Gaining new members by missionary work is a comparatively slow process. I have found that it takes an average of five years for a completely new person to learn about the Church, study it, accept it, and then see the necessity to be baptized. That means some people join in a year or two, while others will take up to eight years. However, we are now beginning to see some of the fruits of the work that has been done. It's the work of the whole Society, not just of a few people. There have been 12 adult baptisms in the last three years, and a number of other people are nearly ready for baptism. With some, it is the result of the Basic Doctrines class, with others, the warmth of the reception they received when they visited our church. As a matter of fact, there is never a single cause. To my mind, none of this work would have been successful unless the society as a whole had developed the sphere of welcome and of interest in our visitors. Thus it is by everyone doing their part that conversion takes place, but we must remember that, most important of all, we do no more than introduce people to the doctrines and to our worship. It is the Lord Himself who brings the change of state when conditions make this possible.
     And now a word as to the future. All of the above uses are ongoing, and provision has been made so they will continue. The Epsilon Society is now headed by the chairman, Mr. Dick Brickman, and the letter-writing, mailing and sermon distributions are managed by the secretary, Nancy Lee. Religious material for the radio has been prepared by Mr. Buss, Mr. Brian Keith, and Mr. Clark Echols. The travel work has been planned so efficiently that my absence will scarcely be noted, and our various ministers will continue the mailing, the radio, and the publication work that I have done. If we get a capable layman to administer the various programs, there should be a real development in these uses. A great deal of my time was devoted to pastoral uses which had little to do with Church extension. A good businessman dedicating his full time to Church development can coordinate the religious programming on the radio, the sermon mailings, contributes to the success of and the missionary Sundays so that each one the others, and advertising and press releases can further all three.


Lectures, and attendant publicity and book store coverage and displays can further all of these uses, He can also rent and prepare halls, see that displays are complete, write press releases and publicity, design and place posters, and direct door-to-door canvassing. This should mean that his work will be far more effective than anything a minister can do, for his energies will not be directed into other channels, and he can devote all of his time, effort, and planning to promoting the material prepared by the various ministers. And so I see my move as a means not only to serve the Church in Boston, but inadvertently as a means to further develop the missionary and growth program of the Immanuel Church.


     I'm happy to report to this General Assembly that the missionary program in Toronto was born in September this past year, and that both it and its mother, the Olivet Church, are doing fine. The program was able to get off to a good start due primarily to the fine pre-natal care prior to my arrival.
     Toronto was fortunate in having a long succession of pastors and lay people who were dedicated not only to the principles, but also to many of the practices of missionary work. Our first tasks, therefore, were directed to reviewing these past efforts and compiling a list of all prior contacts that the Epsilon Society and its successor, called Information Swedenborg, had made by means of advertising efforts dating back to 1961. A list of 89 names of those who had answered advertisements over this period resulted from this review. This group of 89 names formed the nucleus of our first contact effort.
     In conjunction with this review, we immediately placed advertisements in the two leading newspapers for the books HEAVEN AND HELL and THE ESSENTIAL SWEDENBORG.


We established a file of missionary type sermons obtained from Mr. Taylor in Bryn Athyn and Mr. Cranch in Glenview; and a follow-up system which borrowed heavily from these two sources was also developed.
     Our basic program has been to advertise the work Heaven and Hell, using for the most part two advertisements; the one reads, "You've read the Bible; what have you read of Swedenborg!" The other ad asks the question, "What happens immediately after death!" Our response averages about 20 to the ad, "What happens immediately after death!" and about 9 to the other.
     To those who respond to our advertisements, we simply mail the book promised, along with a pamphlet by Helen Keller, How I Would Help the World. Four weeks later, we initiate our first follow-up with the sermon, Who is Jesus?, accompanied by an introductory letter explaining the sermon mailing program. Enclosed is a stamped, self-addressed envelope with a list of seven paperbacks printed on its fly, and a tear-off with boxes to check. Box one says, "I would like to receive the monthly sermons without charge." Box two states, "I would also like to receive free the book, The Spiritual Life and Word of God." Box three says, "I do not wish to receive any further mailings." One month later a second sermon, More to the Bible Than Meets the Eye, is sent, along with a second letter, to those who did not reply to our first follow-up attempt. This second letter says, "Although we haven't heard from you, we are taking the liberty of sending you another sermon"; and again we enclose a tear-off to be mailed back to us. If there is no reply to this second letter, we continue to send sermons for a total of six months. With the sixth sermon we enclose a note saying, "We hope you are enjoying the sermons, and we would like to continue this service, but only if you want to receive them." If there is no response to this third request, the name is removed from our list. Our results to date have been that approximately 25% say yes and loin the sermon mailing list; 22% say no immediately; and 53% do not answer and are dropped after six months.
     Our sermon-mailing list is presently at 71, and our general mailing list is 211. We have worked with a total of 302 persons thus far in the program.
     In January, we began holding Inquirer's classes twice a month. No attempt was made to notify our sermon mailing list of these classes, as it was felt that it was too early in the program and that such a move would be regarded as too aggressive and would be counter-productive. Average attendance at these Inquirer's Classes was twelve, made up largely of those who had married into the church or come into it as adults. There were, however, two bonafide newcomers.
     In February we began a bookstore project and presently have the Writings in four bookstores. In April we began a personal contact project in which members of the society submitted the names of 86 acquaintances that they wished to be introduced to the teaching of the New Church.


All were mailed a copy of Heaven and Hell, along with a letter of introduction and explanation of our program and intentions Just one week ago, the first follow-up of this program was mailed, which was the introductory sermon, Who is Jesus?, along with a letter explaining the sermon mailing program. It is too early to tell what the results of this acquaintance contact effort will be.
     Let me quickly cover our plans for the coming year:

     A.      First, we plan to increase our advertising with the goal of ten contacts per week. This should increase our sermon list to over 200 in the next year.
     B.      We plan to expand our bookstore project to 50 bookstores.
     C.      Our personal contact program will contact by telephone, mail, and/or house calls, at least 250 homes in a one mile radius of the church.
     D.      We would like to open a Swedenborg Book Center located in a nearby shopping center.
     E.      Quarterly missionary services will begin in the fall.
     F.      Two Inquirer's Classes will be started in the fall, with one consisting strictly of newcomers from the sermon mailing list.
     G.      There will be a personal contact, by telephone and visit, where appropriate, with all those on the sermon mailing list who reside in metropolitan Toronto, inviting them to attend our September Inquirer's Class as well as to attend worship services.

     Our Missionary Program consists broadly of three phases through which we attempt to bring newcomers into the church. These are: First, the contact phase in which by means of advertising or personal contact we strive to appeal to those who seek to know the purpose of man's creation. Next, we encourage those who respond to our advertising to participate in the educational phase by means of the sermon mailings and Inquirer's Classes. In these sermons and classes, we try to show the purpose of life as revealed in the Heavenly Doctrines. Finally, we attempt to assimilate these newcomers by stimulating the desire that is latent in most regenerating men, which is the desire to affiliate oneself with others who have a common goal.
     Our program in Toronto has progressed to Phase two. We have over one hundred and eighty-three people in the educational phase. Shortly, we will begin our efforts to assimilate our first group Of course. we can only speculate as to what the results will be; but why shouldn't we succeed? In phase one we found no great difficulty in contacting people who were genuinely searching for truth. In phase two we found that almost one-fourth of those contacted accepted, in some degree, the teachings of the Writings. We would be unduly pessimistic, I believe, if we felt that phase three, the attempt to bring them into the church, will not be equally successful.


     I'd like to end this brief report by leaving with you this personal observation and opinion. I don't believe that there has ever been any serious doubt in our minds that we could find or contact people who are seeking to know the true purposes of life and to live it. I don't think we've ever doubted that some of those we contacted would see the truth and beauty of the Writings. I do think, however, there has been serious doubt in the minds of many of us that those who find the Writings through our evangelization program may fail to see the advantage of joining and affiliating themselves with the various societies of our church. It's one thing to see the Divine truths of the Writings, and it's quite another to see these truths manifested in the life and organization of societies of the church.
     As these newcomers make their first tentative approach to the organized church, they will be looking for living examples of the truths of the Writings manifested in the ultimates of our society life: in its stand and approach to the manifest evils and disorders in the world today. If we cannot show these newcomers a living example of a church that finds real joy in the worship of the Lord that offers hope, comfort, and encouragement to its members, then we will succeed only in establishing isolated readers of the Writings, but not in promoting the numerical growth of the organized church.


     Requests for application forms for admission to the Academy College for 1981-82 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 submitted by March 15, 1981.
     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 three weeks prior to the beginning of the new term.




     For seven years, the Atlanta congregation held its Sunday worship services in the community room of a local bank. Except for minor discomforts, such as cleaning up from Saturday night fraternity parties and bar mitzvahs, this rented room served us well. As our congregation began to grow, it soon became apparent that we would need larger and more permanent facilities to perform our many uses.
     Two years ago, our congregation formed a building committee, and we began the hard work of finding a building which could be used as a church. We pursued every option, from converting a house into a church to building a church on our own. Our studies were made even more difficult by the fact that our needs were constantly changing-our congregation was growing at an amazing rate.
     The Lord finally led us to our present church building. It is a beautiful brick church on the main street of Chamblee, a suburb of Atlanta central to our congregation. The church was built by a Methodist congregation over twenty years ago and is situated in the center of a busy shopping area. The sanctuary seats over 150 people and has ample space for offices, classrooms and a library. In addition to the main building, there is a new school-wing with enough classroom and office space for a day school.
     It is easy to see the special uses the Lord has led our congregation to perform. The fact that the church has unusually high visibility points to the uses of evangelization. We hope to begin an extensive evangelization program and have already begun preparation for a bookstore. The fact that the building came equipped with a school points to the uses of New Church education. For many years, our congregation has had an afternoon school for its children. As this afternoon school continues to grow, we hope it will become the foundation for a future New Church day school. And of course the fact that the building came with such a large and beautiful sanctuary points to growth in the uses of worship.
     Our congregation has been recognized as a society of the General Church. It is our hope that this marks the beginning of a New Church center in the Southeast.


     [Two photos of Atlanta Church.]




     For the people of Atlanta, the weekend of September 20, 21 began after church on August third, w hen we carried our copy of the Word, candles, liturgies, and Sunday School materials out of "the bank." As we loaded our cars with the things we had used in worship services for the past seven years, we remembered the many special events we had held in our rented community room, our "church." But we also remembered having to clean up after other renters whose Saturday night parties had left the room in a shambles. We were glad to leave . . . no one turned back. Our whole congregation drove to our new building and unloaded our cars knowing that by next Sunday the papers would be signed, and we would be worshiping in our own building.
     Our own building! On that first Sunday, many of us did not feel it was our own. At first we felt strange or unfamiliar there. But we made it our own by working hard on it. Our work boss, Chris Carter, and our pastor, Tom Kline, had long lists of things that needed to be done, and they made sure that as many people as possible turned out to paint the steeple, scrub pews, repaint ceilings, tar the roof, hang curtains, fix school tables, clean rugs, wash bathrooms, mow grass, trim shrubs, build signs, remove railing, hang pictures, organize supplies, construct the chancel backdrop, and build stairs. Members of the congregation donated an organ, brass candlesticks, a set of the Writings, liturgies, nursery furnishings, and all kinds of supplies. Each week more people felt it was their church.
     While all this was going on, a dedication committee was planning to accommodate, feed, and entertain a rapidly lengthening list of visitors who were coming to attend the dedication ceremony.
     Everything came together on September 20, an unseasonably hot Saturday. The church was clean; the steeple was white; the chancel, with its Sun of Heaven wall hanging and brass candlesticks, was shining; behind the church a large yellow and white canopy shaded long serving tables which were being set for lunch; the Sunday School rooms and nurseries were cheerfully decorated; the parking lot was filling up with cars from Georgia, Florida, Tennessee, Alabama, North Carolina, South Carolina, and Pennsylvania. Airplanes were unloading additional guests from Bryn Athyn, Detroit, and even New Mexico.
     The dedication weekend got underway with a luncheon at the church followed by a worship service in the sanctuary. The children then went to their Sunday School rooms where visiting ministers Lou Synnestvedt and John Odhner taught them about Jacob and Esau.


The adults stayed in the sanctuary to hear pastor Kline tell the history of the building. When he concluded his remarks, he introduced Bishop King who spoke about the three essentials of a church: worship, instruction, and social life (meaning usefulness). He encouraged us to think about our new building in terms of how it would help us in carrying out these essentials.
     On Saturday evening the adults met at a restaurant for a festive banquet. Tom Kline began the program with a toast to the church and a word of thanks to the dedication committee (Stephanie Kunz-banquet, Nina Kline-luncheon, and Charis Dike-lodging and canopy rental). He then introduced Glenn Alden, pastor of the Miami Circle, who gave us a well-researched lesson in the history of the church in Atlanta. Many of us were surprised to find out that there had been New Churchmen in Atlanta for one hundred years and that, once in the early 1900's, a group had even owned a church building. We were not as surprised to find out about the beginning of the modern history of the church in Atlanta-the Crockett and Barnitz families meeting regularly for services in the 1920's and 1930's. At the banquet there were many relatives of the Crockett family who remember how Mrs. Crockett had passed on the religion taught to her by her own mother, Mrs. Frost. In the 1940's and 1950's the church was carried on by the Wheelers (Mrs. Wheeler had been a Crockett) and Dalys. Finally in the 1960's three other families moved to Atlanta and the group began a building fund. When several more families settled in Atlanta in the early 1970's and weekly taped services were begun, the Bishop located a pastor here. With that, growth accelerated rapidly. Glenn ended his speech to allow the pastor himself to quote the amazing growth statistics:

     1974                               1980
average attendance: 28                average attendance: 51
adults: 33                         adults: 56
children: 14                     children: 39

          present annual growth rate: 28%

     Tom Kline wound up his statistics with the comment that three families will join our group in September and that he was now taking applications for October. Amid the chuckling, at least one couple was overheard to ask for an application blank.
     Tom then introduced Lou Synnestvedt, the new pastor of our sister circle in Americus, Georgia. Lou told us of his impressions of Americus and of his joy at being given a chance to practice spontaneous prayer at the Church of the Open Door. He told us about the form of worship in Americus and about the plans he and his congregation have for reaching out to others in their community.


     Thinking about new beginnings in Americus, we were easily drawn by our next speaker to consider that being small in size, a group could still be large in love. The speaker was John Odhner, new pastor in Lake Helen, Florida. He sang songs from Hans Christian Anderson tales and also reminded us of the stories of David and Goliath and Jonathan and his armor bearer to illustrate his theme of the power of a small group gathered together in the Lord's name.
     Bishop King summed up the evening and the group sang "The Lord God Jesus Christ Doth Reign." Then we left the restaurant and went to Tom and Sarah Wheeler's home for a reception. We had a chance to renew friendships with the many visitors who had come for the dedication
     The dedication itself was next morning during church. A total of 188 attended the service which began with special music played by Lachlan Pitcairn and our organist, Stephen Rose. During the first hymn, the children took gifts to the chancel. In addition to their wrapped gifts, many families had brought large ferns which they placed all along the long windowsills at the sides of the room. Pastor Kline gave a children's talk about the things in a vineyard: hedges, a wine press, and a watch tower. He told the children to build these things in their minds to protect, and then extract juice from their grapes of good. As an interlude, Stephen Rose and Marianne Dunlap sang a duet. Robert Leeper, our secretary, carried a large new copy of the Word up to the chancel and presented it along with a key to Bishop King, who then dedicated the building to the worship of the Lord Jesus Christ and placed the new copy of the Word on the altar. During the next hymn, the 53 younger children walked to their classrooms to finish their study of Jacob and Esau. Bishop King gave a sermon to the adults. Continuing the theme of the vineyard, he told us that the fermentation process which purifies and elevates grape juice is like the temptation process that we undergo to strengthen and purify our loves. Bishop King and Pastor Kline administered the Holy Supper to the congregation, and the service ended.
     Everyone then walked out through the Sunday School wing to the back of the church where Nina Kline and her helpers had laid out another luncheon buffet. People ate lunch under the canopy or returned to the air conditioned class rooms. Those who stayed outside observed yellow jackets dive-bombing the punch bowl, Kamakazi style-no return.
     After lunch all the children gathered around to help the ministers open the church's presents. Then it was "good bye" to the visitors and "clean up and recap" time for the tired but happy congregation. The question we all asked each other. . . "What did they think of the church?"
     The next day the four Southeastern ministers met with Bishop King, and the members of the congregation went back to their homes, jobs, and schools.


Tom promised us all an extended break, but in the very next breath said, "Oh, there is jut one more thing . . ." So, to you people who took home applications for October, please return them as soon as you can-we need reinforcements.


     HELEN AND TEACHER. By Joseph P. Lash. Delacorte Press/Seymour Lawrence, New York, 1980. Cloth, pp. 786. Price, $17.95.

     Commissioned for the Radcliffe Biography Series, Joseph P. Lash has strenuously researched and written in vibrantly dramatic style Helen and Teacher: The Story of Helen Keller and Anne Sullivan Macy. Including excerpts from letters and writings, a large collection of photographs, and a useful index, Lash organized his presentation chronologically to develop his exposition of the relationship between Helen and her teacher. New Church readers may find his investigations of "Swedenborgianism" inadequate and his endorsement of Helen's credibility in committing herself to Swedenborg's Writings deficient.
     Lash devotes the most exhilarating part of the book to the exploration of the symbiotic partnership of Helen and Anne, whom she always called "Teacher," selecting information in order to answer his question: "Was Helen's dependency on Teacher on balance a strengthening relationship!" The evidence shows that not only did Anne give Helen most constant and remarkably perceptive guidance, but that she prepared her well for her eventual independence from Teacher.
     Teacher invoked a principle that "most people live in a very restricted sphere of their potential capabilities," of which deaf-blindness is only one special case. She determined early in Helen's life that the child required precise and consistent instruction, methods for which she evolved during continuous attendance to her. In the course of Helen's formal education, with which Teacher assisted her, at the Perkins Institution and the Gilman School, disputes arose about Anne's qualifications to control Helen's studies. Gilman advised Mrs. Keller that "Miss Sullivan has boasted . . . that she has complete power over Helen," and requested that Teacher be dismissed.


But Teacher was sensitive about the ambitions of schoolmasters likely to use Helen's success as an advertisement for the quality of their institutions. Despite her own ambitions to be recognized as Helen's educator, she was justified in the suspicion that those she contested would be only temporarily responsible for limited aspects of Helen's care. She deemed only herself capable of the necessary endurance. As an adult Helen reflected, "She could not simplify herself or restrain her ambition (I prefer to call it love of perfection) or circumscribe her dream-nurtured plans for me." Mrs. Keller retained Teacher, agreeing with Mark Twain's affectionate statement to Helen: "You are a wonderful creature, you and your other half together-Miss Sullivan, I mean, for it took the two of you to make a complete and perfect whole."
     Admittedly there were disadvantages to unilateral decisions about Helen's education She was deficient in science, mathematics, and fine arts because Teacher feared her own limitations in those subjects. But her goal was to show the world a deaf-blind young woman, attractive, well-mannered, and able to communicate with charm and intelligence thoughts and feelings similar to those in the sighted world. Accused of pressing Helen too strenuously toward her admission to Radcliffe. Teacher nevertheless was willing to abuse her own poor eyesight in order that Helen might gain the experience and credentials which a Radcliffe education provided. Teacher's "skill in presenting material, her instinct in striking out the inessential, her feeling . . . for just the turn of thought" needed was instrumental in helping Helen through college and later in producing her published manuscripts. Indeed Helen depended on "the fire of Teacher's mind through which [she] had so vividly experienced the light, the music, and the glory of life . . ." Although criticism continued that Helen was merely an accomplished imitator of Teacher, writing from "hearsay knowledge" of "vicarious sensations," Helen was vindicated by 1938, when the Journal brought agreement that Helen Keller was "an informed woman who kept up a lively interest in current affairs and books, formed her own, often arresting opinions, a woman who was self-willed, positive and determined to run her own life . . . ."
     Teacher used incessantly the manual techniques she had developed for communication with Helen. When on an occasion, anger incited her to tie Helen's hands behind her back, she was quickly repentant Encouraging others to learn manual spelling, she arranged Helen's vacations with them to diversify Helen's experience and to recoup her own energies. Although she participated in denying Helen marriage to John Fagan, Anne arranged her own marriage to John Macy, one that did not survive the needs of Helen for Anne's attention, partly as insurance for Helen after her own death Love, the "sights and sounds" of the beauty of the world, education, communication and insight were legacies from Teacher.


In addition, the core of the "unanalyzable kinship," as John Macy described it, is revealed in Helen's statement: "The more we talked, the less we thought alike, except in our desire of good and our intense longing for intelligence as a universal attribute of mankind." The power of their relationship becomes more evident by contrast in the book after Teacher's death. The pace slows and despite the exciting experiences of travel, the vivacious drama of the bilateral challenge the two women provided for each other is missing in descriptions of Helen's companionship with Polly Thomson.
     Through her work Helen Keller sought to show that the blind were not children but "human beings of varied intelligence and many interests and aspirations." She connected the plight of the blind with that of the poor, the "people." When she was twenty-nine years old, Helen constructed "another bridge to the external world," Lash wrote, joining the Socialist Party because "the struggle of the working class had the throb of life in it, a vividness and reality that her life usually lacked." She pursued eradicating slums in Schenectady, supported election of Socialist officials, donated earnings to striking workers, living in a state of "high passion and constant advocacy. Interested in individual rights, she envisioned suffrage as an efficient path to Socialism. Lash called her a "saint . . . scattering anathemas," and offered his analysis:

She needed to see the world as a contrast between Good and Evil. Her imagination [was] cut off by blindness and deafness from many of the signals that brute experience sends most of us counseling caution, compromise, grayness instead of black and white . . . .

Curiously Lash withheld from Helen a source of credibility, her fellowship of mind with eminent literary artists who, at the time, also espoused the ideals of Socialism, later to become disappointed by the Soviet reality. Miss Keller abandoned politics in 1924 in order to protect her fund-raising efforts for the blind.
     During her supposed aberrations, notables, the wealthy who had supported her household and her work, continued "to treat her as the miracle of courtesy and intelligence that she also was," a statement which holds for Lash as well, even as he finds in her religion an area in which to challenge her rationality. The structure of the book, with its isolated comments on religion, tends to obscure the author's slant; his editorializing links by choice of words Helen's sentimentalities" in connection with socialism and religion. Lash declares that "the attraction for Helen of Swedenborgianism . . . was its imaginative and dramatic presentation of morality as a clash between God and the devil." He also suggests that as a consequence of being deaf and blind, she reacted to a "world full of signals suggesting shadow, ambiguity and uncertainty [which she] could not experience" by adopting her religion.


Taking a selection from her diary (written when she was fourteen years old), Lash notes a "juvenile tone influenced by her Swedenborgian readings." From a later diary, he has selected a passage which "suggests a childlikeness and naivete that is startling even for those Victorian times," connecting it with her Victorian frame of mind regarding socialism, a cause for which he reports she sought support by invoking the name of Jesus.
     The coverage of the socialistic involvement is more thorough than that of her religious affiliation Most of Lash's exposition of John Hitz describes his contribution to Helen's education, and although a quote from Teacher attributes to Hitz "imagination and ideality, practical wisdom and a reflection of peace and happiness shining clearly," Lash assures the reader that Anne had no interest in Swedenborgianism. One of the few relevant statements from Helen declares that Hitz was "most anxious for me to be independent in my religious views," although he feared her being misled by the speculations of various philosophers. A great problem with his investigation is that Lash has failed to give further samples of Hitz's correspondence pertaining to religion or to state whether such papers are extant.
     The discussion of the writing and publication of My Religion is lengthy and somewhat positive, but again Lash drops a measure of disdain by denoting an overeager attitude of New Churchmen: "A shiver of anticipation went through the officials of the New Church," when Helen agreed to discuss the book. Since Teacher, who considered Swedenborg's teachings "gifted madness," had no interest in the project, an editorial secretary, "not very satisfactory," was found by someone in the Church. He states that Helen was dissatisfied with the construction of the book, "her little book, which became a standard text of the New Church."
     If the smatterings on religion in the book itself give a subliminally unfavorable impression, the epilogue, entitled "Helen's Religion," further reduces the importance of the New Church. Ignoring that her creed, "the convictions and life-deep sentiments which are woven in the warp and woof of my life," as Helen said, merited integration into her story as extensively as did her education, political stance, and work, Lash effects an unbalanced view of her religious pursuit by structural choice as well as by content.
     Teacher had planned to avoid influencing Helen in spiritual matters, but because she refused to deny answers to Helen's persistent questions, she contacted the Rev. Philips Brooks at Trinity Church, Boston. Lash presents extensive quotes from Mr. Brooks' letters and responses from Helen crediting him with teaching her that God is love. In answer to her queries about what heaven is like, what a spirit is like, he could give no specific conclusions. Helen discovered from Hitz that Swedenborg answered questions which Brooks could not. Yet Lash diminishes Helen's attachment to the Writings by unexplained selection from her letters: "I was not conscious of any difference between what Mr. Brooks taught me and what I read in Swedenborg."


Allotting considerable text to the correspondence between Helen and Sister Mary Joseph, who said, "She speaks of our Divine Lord as if she were a Unitarian," Lash inserts his own opinion that if Helen, the "Miracle," had become a Catholic, "she seemed destined for a saint's career." Indeed he has assigned space to expound the views of both Brooks and Sister Mary in a 3:1 ratio over that given Hitz, and his treatment of Hitz's contribution is partly refutation.
     But Helen is permitted the ultimate refutation of the other religious creeds, speaking out clearly in the book for her choice: "It is important to me that I should not be misinterpreted in my religion . . . . Since I was sixteen years old, I have been a strong believer in the doctrines of Emanuel Swedenborg." Even though, in respect for her zest and strength in pursuits which interest him, Lash inclines to indulge Helen's religious position, he has not failed to recognize her enduring attachment to the Writings. Without discriminating favorably for the New Church, he gives such admiring and vivid portrayal of her personality and endeavor, opining that "Few women of the Twentieth Century have achieved more," that through the pages of this otherwise worthy volume, Miss Keller adequately validates her own commitment.


     As of November 27, 1980, California has been recognized as a separate District of the General Church of the New Jerusalem. This District comprises the San Diego Circle, the Los Angeles Society and the San Francisco Circle.
     As of November 27, 1980, the Reverend Cedric King has been appointed Acting Pastor of the San Diego Circle.


     Always thought you'd like to experience the famed beauties of the coast of Maine-"The Vacation State"-for yourself! Do you think it would be especially nice to do this at a campsite with other New Church families from Canada and the United States! Well, the New Church Society in Bath, Maine is arranging such a camping opportunity this August. Watch for details in the February issue of this magazine.




     The Representation, State, and Uses of Sleep

     The Writings do not present a systematic exposition on the subject of sleep. There are many references relating thereto, but they are given in conjunction with a countless variety of doctrines, or of: experiences recorded by Swedenborg of the life of the spiritual world. However, in thinking of how to present the teachings on this subject in some organized form, we came upon the different representations of the word 'sleep' that are used in the Scriptures. We noted that these representations all fall under three categories, and that the separate scattered references all seemed to find a place under one of: these categories. This is how we determined on the following order in discussing this subject of sleep.
     If we were to look up all the references to sleep in the Old and New Testaments, we would find that they relate to three different matters. First we would find expressions which refer to the security and the safety of sleep, to the angelic and Divine protection which surrounds man when he is asleep. With this idea of sleep we will find accompanying words speaking of peace, happiness, and tranquility. This is the first subject of sleep. Secondly, we will find expressions which speak of the obscurity, and even death, of sleep. In this association we will find words which speak of danger, deep darkness, forests, and pits. This is the second subject of sleep. And finally, we will. And phrases which hint of the ordering or covering-over of sleep. References to this third subject of sleep are not as numerous as the first two, but still they are definitely in a separate class.
     Now let us regard the three subjects in detail, and the various teachings that are associated with each.
     That the Lord desires, and works, that man should sleep in safety and security, is taught in many places in the Scriptures and in the Writings. In the Scriptures we read:
     "Who will show us good? Jehovah, lift Thou up the light of Thy faces upon us. Thou givest joy in my heart more than at the time when their grain and new wine are increased. In peace I at the same time lie down and sleep; for Thou alone, O Jehovah, dost make me to dwell securely." (Psalm 4:6-8)


     And again: "Except the Lord build the house, they labor in vain that build it; except the Lord keep the city, the watchman waketh but in vain. It is vain for you to rise up early, to sit up late, to eat the bread of sorrows; for so He giveth His beloved sleep." (Psalm 127:1-2)
     In the Writings we are taught that, "The Lord guards man with most especial care during his sleep." (AC 959)
     Why is it necessary for the Lord to so guard man? What dangers are there in the dark watches of the night, besides the dangers resident in the natural world from outside of man, which could harm him? The dangers of the physical world of nature, of calamity, of sickness and disease,-the dangers of crime, robbery, rape, and murder,-all of these the Lord cannot protect man from as he sleeps, without interfering with the natural freedom of man. Wherein then is the safety and security of the Lord's protection while man sleeps!
     Here is where the Writings tell of another world; a world thronged with multitudes of angels, spirits, and devils. Man's spiritual companions are all around him; and their affections flow into his memory and excite delight for the things that are concordant therein. Good spirits and angels excite delights of peace, and happiness, and incline man to all that is just and right, and of Divine order. They seek thus to nourish and protect man, that he may become the image of the Lord's desire and purpose. But then there are as well evil spirits, and devils, who bring delights seething with the spheres of hell-spheres boiling with the rage and delight of destruction, of murder, rapine, and brutality-spheres steeped in lustful pleasures and passions of filth and adultery. When the conscious mind of man is in the slumber of sleep, and unable to control the influxes from the spiritual world that pour into the memory, then is when the Lord stands beside his bed, and as a shepherd, drives off the wild beasts of evil that would tear him apart and completely abuse and destroy his spiritual life. In the Scriptures, we not only read of the shepherding work done by the Lord in protecting man's spiritual life during sleep, but we read of the enemies that would attack. "I will lay me down and sleep; and I will awake; for Jehovah sustaineth me. I will not be afraid of ten thousands of the people that have set themselves against me round about." (Psalm 3:5, 6) And again: "I will raise up over them one shepherd, Who shall feed them, My servant David; He shall be to them for a shepherd: then I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, that they may dwell trustingly in the wilderness and sleep in the forests; they shall be no more a prey to the nations, and the wild beast of the earth shall not devour them, but they shall dwell trustingly, and none shall make afraid." (Ezekiel 34:23, 25, 28) (See AC 3696; AE 650:52)
     The Lord guards man during sleep through the presence of good spirits and angels.


The good spirits and angels immediately present with him apparently are not the ones that serve in this office. And conversely, the bad spirits and devils immediately present with him are not the ones that strive to plague him in sleep. Such associates also seem to be asleep when man is asleep. (SD 778, 3232, 3406, 4029) All the inhabitants of the spiritual world, from the highest angel to the lowest devil, sleep. And their sleep performs for them many of the same uses it performs for us. (But more of that later). Swedenborg experienced some rather amusing incidents when he awakened in the world of spirits and found his good spirit associates fast asleep. (SD 4284) At certain times this can apparently happen with all men, that they are awake and their associates in the spiritual world are asleep. We are not given the reason for this. But we are taught that the associates sleep at the same time as we do, also have dreams which in turn have an effect upon the states of our sleep, and more indirectly, upon our dreams. (See AR 153:10; CL 19; SD 427, 778, 3618, 3855)
     The Writings tell us that there are special spirits in the world of spirits, who live near the entrances of heaven, who not only have the work of inspiring heavenly dreams into man, but also of watching over him while he sleeps lest he should be infested by evil spirits. Of these spirits we read:

They perform this duty with the greatest delight, so that there is rivalry among them as to who shall be present, and they love to affect the man with the enjoyable and delightful things which they see in his affection and genius. They who have become angelic spirits are from those who in the life of the body had delighted and had loved in every way and with the utmost pains, to make the life of others delightful. When the hearing is opened sufficiently far, there is heard from them, as from a distance, a sweetly modulated sound as it were of singing. They said that they do not know whence such things, and representatives so beautiful and pleasant, come to them in a moment; but it was said that it was from heaven. They belong to the province of the cerebellum; for, as I have been informed, the cerebullum is awake in time of sleep, when the cerebrum sleeps. (AC 1077)

     In another passage Swedenborg speaks of these angelic spirits directing his respiration 'gently and sweetly' while he was asleep, and it is indicated that they perform the same function for all men. His respiration while awake is under the control of other angelic spirits, governed of course by man's own will. (AC 3893)
     How great is the Lord's protection of men during sleep may be seen in many passages which tell of the efforts made by evil spirits to infest and destroy man. We read:

Evil spirits most vehemently desire and burn to infest and attack man when he is sleeping, but man is then especially guarded by the Lord, for love does not sleep. The spirits who infest are miserably punished . . . Sirens, who are interior enchantresses, are they who are especially insidious in the night time, and they try to insinuate themselves into a man's interior thoughts and affections, but are as often driven away by the Lord by means of angels, and are at last deterred by the severest punishments.


They have also spoken with others in the night time, exactly as if they spoke from me, and as it were with my speech, so like that it could not be distinguished, pouring in filthy things, and persuading false ones. I was once in a very sweet sleep, in which I had nothing but soft repose. When I awoke, some good spirits began to chide me for having (as they said) infested them so atrociously that they supposed they were in hell-throwing the blame upon me. I answered them that I knew nothing whatever about the matter, but had been sleeping most quietly, so that by no possibility could I have been troublesome to them. Astonished at this, they at last had a perception that it had been done by the magic arts of sirens. The like was also shown afterwards, in order that I might know the quality of the crew of sirens. They are chiefly of the female sex, who in the life of the body had studied to allure male companions to themselves by interior artifices; insinuating themselves by things, captivating their lower minds in every possible way, entering into each one's affections and delights, but with an evil end, especially that of exercising command. (AC 1983)

     In another passage Swedenborg describes the punishment given to those who strive to influence and destroy man in his sleep. A group of such evil spirits had ambushed Swedenborg in his sleep, and had caused him to have a sad dream. Upon awakening in the spiritual world in their presence, Swedenborg noted the following:

Punishing spirits were present-at which I wondered-and miserably punished the spirits who had ambushed me in my sleep. They induced on them as it were bodies-visible ones-and bodily senses, and thus tortured them by violent collisions of the parts to and fro, with pains induced by resistance. The punishers would have killed them if they could, so that they used the most extreme violence. Those guilty were for the most part sirens. The punishment lasted a long time, and extended around me to many troops, and to my astonishment all those who had ambushed me were found, though they wanted to hide themselves. Being sirens, they tried with many arts to elude the penalty, but could not. Now they sought to withdraw into interior nature, now to induce the belief that they were others, now to transfer the punishment to others by a transference of ideas, now they counterfeited infants who would thus be tortured, now good spirits, now angels, besides making use of many other artifices, but all in vain. I was surprised that they should be so grievously punished, but perceived that the crime is enormous from the necessity of man's being able to sleep in safety, without which the human race would perish; so that it is of necessity that there should be so great a penalty. I perceived that the same takes place around other men whom they attempt to assail insidiously in their sleep, although the men know nothing about it. (AC 959)

     (We would note in regard to the punishing spirits mentioned in this passage, that angels never perform such punishments, but other evil spirits who find delight therein. The Lord permits this only because it helps to keep them in something of order, which otherwise would be impossible.) (See SD 3859, 3855, 3406)


     From many such passages as the above and from the experience of our own periods of troubled sleep, bad dreams, and nightmares, it is obvious that when the Writings teach of the Lord and His angels guarding over our sleep, they are not implying that the Lord can keep us in sleep from all the foul influences of the hells. Obviously this is not so. What is meant is that the Lord sets bounds to limit the extent of hell's influence upon man in sleep. He makes certain that evil spirits can ill no way destroy or interfere with man's spiritual freedom. He assures that the interior ordering of the mind by the Lord in sleep, and the vivification and refreshment of the mind and body therefrom, are not disturbed.
     Besides this, the Lord does of course constantly work through His angels to ward off every possible influence that strives to infect and destroy man from hell. But here the Lord must work with regard for the freedom of all the spirits, angels, and devils, that are associated generally or particularly with man. Because of this freedom He must allow certain things to occur-such as the incidents described above. What the Lord is able to do for man at any one time, depends upon many things-he physical state of man, his mental state, the content of his memory, and his state of regeneration, or degeneration; and besides all of this, there are the states of his spiritual companions as well. (See LJ p. 132)
     There are many ways the Lord controls and moderates the lusts of hell which would ravage man in his slumber. We have already noted two; the over-all guardianship of certain angelic spirits; the dire punishments upon evil spirits to instill fear in them so that they will either cease or moderate their efforts. Another means of protection the Lord employs is made clear in connection with the teaching we previously mentioned, that man's immediate associate spirits, both good and bad, sleep when he sleeps. We read:

     I was overcome with sleep in the afternoon, and with a quiet sleep. When I awoke there were many around me asleep, even spirits who wished to lay snares for me: these also overcome with sleep were fast asleep: so with all who came up with the purpose to injure me. When they awoke, they said that they had been asleep, and fled away one after another; one said that he had not wished to sleep; it was perceived that he wished to injure me. Hence I spoke with spirits saying that the Lord alone watches over all, even His enemies, and does them good.
     Hence, it was granted me to know that evil spirits are compelled to sleep with man, and so cause that man may sleep: yea, soundly although surrounded with evil spirits. Otherwise, should they also lay snares for man, as they desire to do to everyone, they would then perceive, if not asleep, that they were spirits separated from man. That this may not happen, spirits ought to sleep . . . When they do not know other than that they are man, they then do not injure: this would be to injure themselves; but when man sleeps, and they are awake, they can know it. (SD 3231-2)


     At first glance this passage would seem to indicate that all spirits who endeavor to trouble man in his sleep are also lulled into sleep themselves, with the result that man is protected. Indeed, this does seem to be the general occurrence, particularly with man's immediate evil companions. That this passage is not to be understood as a blanket statement, however, is made clear from our previous instruction, and many other countless references. It is a common means used to defend and protect man, but there are many exceptions.
     Finally, a more unusual means is mentioned whereby the Lord protects man in sleep. We are taught that as a rule evil spirits do not know that they are associated with men; still less do they know where men are to be found. If they did know these things, they would instantly set about his destruction. However, sometimes they do find out, as we read in the following; "When, by chance, they happen upon them while they are asleep, (men that are asleep, that is,) then there seems to be, as it were, a sound of shouting outside them; and it appears as if someone falls down close to his (the sleeper's) bed, and, as it were, goes under the bed, and there remains. Man then supposes that it is something or other, either an illusion or a vision; but this is from that source. This has happened to me, several times, while I was asleep." (SD 4693m) The indications are that this rather unusual means of warning man through a loud voice, takes place when man is in a state mid-way between sleeping and waking. Indeed it would seem that it is in such a state that his presence in the spiritual world is particularly evident. Perhaps you have experienced, as I have a number of times when falling asleep for a brief time, hearing a loud voice in your ear, or hearing someone speak your name in a thunderous voice. In any case, it is startling enough to bring man awake, and in this manner to remove him from the infestations of evil spirits.
     Because man's conscious life is, as it were, obscured and removed from the realm of light and activity during sleep, this state is often used in the Word to represent what is obscure or what is purely natural and not at the same time spiritual, or what is in the darkness of falsity and ignorance because not in the light and intelligence of heavenly truths. (AC 5209) In the Psalms we read: "Consider and hear me, O Lord my God: lighten mine eyes, lest I sleep the sleep of death; Lest mine enemy say, I have prevailed against him; and those that trouble me rejoice when I am moved." (13:3, 4) Here we see a prayer to the Lord to preserve man from spiritual damnation, and its accompanying states of: naturalism and darkness. 'Death' in the Word refers to the death of everything in man that is from the Lord; everything of good and truth. To 'sleep the sleep of death' is to be a devil, spiritually dead, and in the confusion and obscurity of falsities.


     Usually, however, when sleep is used to refer to a state of obscurity, ignorance, and the darkness of naturalism, the Word is speaking of something from which the Lord is drawing man forth.

     All men before regeneration are in something of a sleeping state as to their spiritual life-they are in ignorance, obscurity, and the doubts and confusions of naturalistic thought. That this is so the Lord warns, for example, in the parable of the tares where the enemy sows tares among the good wheat while the house-holder sleeps; meaning that the hells can work their influence when man is in states of ignorance, obscurity and falsity. (AE 374:15) That in such states the Lord is seemingly absent from man is taught in the story of how the Lord slept in the boat while the disciples battled the storm and thought they would be drowned. When such a state is passed the Lord is seen to be present after all, and the seas of trouble and temptation are stilled. (AE 514:22) That man must feel fully responsible for states of ignorance, obscurity, and naturalism, is plainly taught over and over again; otherwise he would make no effort to release himself from them, and it is only when he makes such an effort that he gives the Lord the freedom to remove them for him. This is why we are warned: "Be ye awake, for ye know not when the Lord of the house cometh, at evening, or at midnight, or at cock-crowing; lest, coming suddenly He find you sleeping. What I say unto you I say unto all, Be awake." (AE 187:2) This of course also refers to looking for the Lord in His Second Coming; unless men seek the Lord all the time, and prepare themselves as best they can, they cannot expect to recognize the presence of the Lord in spiritual truths. Finally, both in the last judgment of a church, and in each man's own last judgment, there is as it were a rising out of sleep, out of what is natural, obscure, and false. You recall after the passion of the Lord on the cross, it is written, "the tombs were opened and many bodies of those that slept came out of their tombs, went into the holy city, and appeared to many." (AE 659:15) Here is a picture of the salvation of those that had been held in such states of ignorance and falsity for hundreds of years, finally being released and prepared for heaven. And something similar does of course happen with each man after death. He puts off all natural things; his understanding receives a new instruction and enlightenment in truths, and his new will is given new delights entirely unimagined. The sleeping states of natural life pass away into the wakefulness of spiritual life.
     We have included this representation of the usage of sleep because it helps to clarify this term as it is used in Scripture, and in this sense gives a more complete background for understanding the subject. We may not see right away how it helps to define the state of sleep, but it does, in that it removes an area of possible misunderstanding Also, there are teachings from the Writings which relate intimately to the subject of sleep, but they are too intricate and complex for consideration in this series.


     The third and final representation of sleep in the Word refers to the secret working of the Lord in ordering the things of man's mind. It is through the new order which the Lord brings to man's mind in every sleep, especially to the things of the memory, that man awakes refreshed. A change of state has taken place from the time he went to sleep through the work of ordering done by the Lord; the troubles and problems of the night are seen in new perspective in the morning-not because it is morning, but because through a secret ordering of the contents of the mind the Lord has given a new life to man-a new enlightenment of those truths that are present, a new sight of uses, and a new delight in performing them. (AC 842; TCR 52) In the story of the Lord causing a deep sleep to fall upon Adam, and then making a woman from the rib of Adam, we see a picture of the secret ordering done by the Lord in forming the marriage of good and truth in each man; and the marriage of conjugial love between man and woman. (CL 194) In this sense sleep signifies the state of rest of man's natural life. All those many natural sensations, scientifics, and experiences, etc., which form his natural life, rest when he goes to sleep. If these things are to receive and clothe spiritual loves and affections, spiritual thoughts and ideas, they must undergo a marvelous ordering and relating-and this work, which is complex beyond our imagination, can only be done when man, and his self love and natural life, are as it were, out of the way-then the Lord has freedom to do that which is eternally necessary to develop the life and delight of man. (AC 9216)
     It is of the Lord's Divine order that man should have regular sleep, each day on earth and each day in heaven, that He may order the mind, and thereby refresh it with new enlightenment and new happiness. The Lord does indeed give sleep to His beloved, that in it He may work the miracle of a new creation, and thus assure that the states of an angel to all eternity shall never become stale or boring, but always be filled with ever new and wondrous things. Nothing gives a clearer picture of how the Lord stands by our bed and watches over us in our sleep, than the description of the cycle of states in the life of heaven, for there in sleep we can fully see the Lord is present. We are taught that angels have their highest love and dearest perception in the morning when they go forward from their homes to perform the uses of their callings. When this state wanes they turn to recreational activities, sports, games, working around the homes, and playing with children. In their evening states they have social functions, classes, concerts, plays, and many other similar activities in endless variety. After their evening states, during the intimate states of love between married partners, the fullness of the day is brought together in the ultimates of life. Turning away from self to each other in the close of their day, the Lord is able to draw close, and in the sweet sleep that follows, He reorders and recreates them so that with the new morning, a wonderful new delight is born from the new enlightenment and the new activity of a new state. (DW XII:5; AC 7218, 8108, 8750:2, 8211)


     This concludes the series by Mr. Schnarr that was begun in the July issue.


     Application for assistance from the above Fund to enable male Canadian students to attend The Academy of the New Church at Bryn Athyn, Pa., U.S.A., for the school year 1981-82 should be received by one of the pastors listed below as many as possible.

     Before filling 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. Christopher R. J. Smith
2 Lorraine Gdns.               16 Bannockburn Rd., R. R. 2
Islington, Ont. M98 424      Kitchener, Ont. N26 3W5

Rev. William H. Clifford
1536 94th Ave.
Dawson Creek,
B.C. VIG 1H7

MR. MILTON L. HONEMANN              1981

     We have learned that Mr. Milton L. Honemann, whose history of the Baltimore, Maryland, Society appeared in the November, 1980, issue of New Church Life, passed into the spiritual world on January 6, 1981. Bishop King delivered the memorial address in Baltimore.




     (Continued from the December issue)

     The Fourth Session (continued) Rev. Frank Rose reported on a list of projects either already undertaken by volunteers from the council or in need of being undertaken. A pamphlet for adult newcomers on baptism was soon to be printed. A paper was now available for ministers' files defending the Writings against the charge of anti-semitism. A set of readings from the Writings related to the arrival of a new baby had been compiled. We have need of a pamphlet on Confirmation. One man said he would be working on this. We need to have more of the Memorable Relations rendered in words understandable by children. Four men said they would work on this. It was hoped that other needs mentioned would receive attention in the future.

     The Fifth Session. Rev. Daniel Heinrichs read his paper, "The Establishment of Conjugial Love in and by the New Church." [Since we hope to print this paper in the future, we are shortening the summary here. Ed.]
     From the time of the Golden Age conjugial love has suffered a steady decline, and yet it can be revived. "Conjugial love will be raised up anew by the Lord after His (second] Advent, such as it was with the ancients" (CL 81e). The effort to establish this love in the Church should be one of our highest priorities.
     The organized New Church has existed on earth for almost two hundred years. It has been hoped that conjugial love will become evermore prevalent within the Church. Has this been the case! We have seen disorder and unhappiness in marriage. As in the world around us, we find many using the modern shiboleths of male chauvenism and sexism. The state of the conjugial has not advanced as we had hoped. Why is this! The priesthood has not been effective in presenting the doctrine of conjugial love to our members, old and young. We have taught the ideal, but we have not been teaching the means of achieving that ideal with either clarity or regularity.
     Women are custodians of conjugial love, but this does not mean that they have the major responsibility in the establishment and preservation of conjugial love. We must give greater emphasis to the masculine role in marriage. "The male is born into the affection of knowing, understanding, and of growing wise." (CL 33, 90).


How many people think of masculinity in these terms! How many of our youths think that this is the primary distinctive masculine quality!
     We should cultivate in our boys the love of knowing: in our youths the love of understanding: and in our men the love of growing wise. We must teach that it is truly masculine to love truth-to seek and pursue it. Both within and outside of the church we find co-educational classes in elementary school. All too often boys seem to be turned off to learning. The girls excel. Is this a reason why relatively few of our young men are excited about knowing and understanding truth and becoming wise! What would happen if we separated the girls from the start and gave the boys male teachers!
     In a recent book, The Brain: The Last Frontier, by Richard M. Restale, a neurologist, scientific data emerges on differences in the way male and female brains function. Girls are far more oriented toward the auditory mode of learning. They are more proficient at fine motor skills and differ in their approaches to gaining knowledge about the world. They ask questions and take advantage of the experience of others. Boys, on the other hand, show an early superiority in visual acuity. They are more clumsy and do poorly in fine motor performances, but do better in gross total body movements. Boys are more curious than girls and are better than girls in special concepts. The male brain learns by manipulating its environment, but there is little opportunity our boys to do this in classrooms. The male brain is primarily visual, while classroom instruction demands attentive listening. The elementary school classroom is geared to skills that come naturally to girls but develop very slowly in boys. Most girls like school, and boys dislike it.
     If we separated girls and boys at the elementary school level and put men teachers in charge of the boys, we would gradually develop a truly distinctive New Church system of education, which would result in more feminine women and more masculine men. If our boys and youths were given a more compatible, affirmative and exciting introduction to formal education, then as adults they would more readily progress from the affection of knowing and understanding to the affection of growing wise. This would improve prospects for marriage of love truly conjugial within the Church.
     Considerable discussion of this paper then followed. A number of men felt that Mr. Heinrichs was on the right track. The question of how to make men more masculine was discussed. Is perhaps the priesthood inadvertently taking over the male role by not welcoming men's doctrinal ideas? Laymen used to give doctrinal papers. One man felt that boys and girls should be separated from fourth grade on.


The world does affect the state of the conjugial in the New Church. But we shouldn't be too pessimistic. The world is probably not worse than in Swedenborg's time. It's just more obvious today. The use of men's study and discussion groups was also mentioned. Men of the Church should discuss how to raise sons. Perhaps part of the problem is that we have stressed the goals of conjugial love but not the means. Goals are easy, for they are of the understanding, while means are harder, for they are of the will. Just what kind of wisdom is a man to have! It is more than the study of doctrine. It is also moral wisdom, and wisdom is said to be the shunning of adultery. We also need a new religion curriculum in our schools. Groupings will do no good unless we have a good curriculum.
     Mr. Heinrichs remarked in closing that he felt that the problems in our marriages in the Church are more the fault of the men than of the women. When women do not find masculine objectivity in men, they become competitive with men.
     The Sixth Session Rev. Erik Sandstrom Sr. gave a resume of his paper, "The Additamentum," which had been circulated before the meetings. "The Human Essence was only a something that was added (mode additamentum) to His Divine Essence that was from eternity" (AC 1461e). This number furnished the topic of the paper. Mr. Sandstrom, from other passages, drew certain conclusions concerning this aspect of the Lord's Divine Human.
     It is clear from these teachings: 1. That the Additamentum is the Divine Natural which the Lord put on in the world; 2. That this Divine Natural is in itself infinite and uncreate; 3. That nevertheless at a certain point in history, 1980 years ago, it was "born" in a new and special way; 4. That "the Lord from eternity, or the Divine Celestial-Spiritual-and Natural from eternity, or again "that Divine Human which is from eternity," was ever present with men, but prior to the incarnation only mediately through the angelic heaven; 5. That through the Human Essence which was born in time, and which was "only something added," the Lord became immediately present with men; 6. That this immediate presence, coming about, as was the case, in and through the Lord's Natural, was a presence with men's natural; and 7. That this presence consisted in the Lord's Additamentum (the Divine Natural, the Only-begotten who is in the bosom of the Father) setting forth the Divine in the Human to view before the natural mind of men. This presence consisted in the Lord our God becoming the visible God.
     The underlying theme in the passages quoted above is the same. We are not to think, for example, that the statement that the Divine Natural which the Lord assumed while in the world is infinite and uncreate, is in conflict with the teaching that the Son of God, i.e. this same Divine Natural, was born in time. This underlying theme can be stated in many ways. The following may be one: The Lord God from eternity revealed Himself to men and angels in a new way, when in the fullness of time it became necessary to do so in order to save them.


     Mr. Sandstrom then made the following conclusions upon which he based his paper.

a.      The "Divine Celestial," "Divine Spiritual," and "Divine Natural" are so named relative to the reception with men and angels.
b.      Of all the five major church dispensations that have been made in the world, the New Church alone is said to worship one Visible God; and this for the reason that the Lord in His Divine Natural is now visible to the natural mind of man.
c.      The "Divine Human" therefore means the Lord as visible.
d.      The Lord's Divine Human, thus His Divine Body, was not only conceived but also born of Jehovah: thus it was in no sense derived from Mary.
e.      Nothing whatever from matter was "added" to the Lord; thus the "Additamentum" must be understood in a different context.
f.      The Lord's coming into the world involved no change within the Lord Himself, i.e. in the Divine Substance.
g.      The purpose in the Lord's temptation battles, therefore in His union with the Divine within Himself, or His glorification, was His conjunction with the human race.
h.      There is no salvation without freedom; but freedom involves understanding, and understanding involves seeing the Lord.
i.      The Lord from love by means of wisdom accommodates His operation to the states and needs of men; thus the mode and timing of His two advents were determined by those states and needs.
j.      What applies to the Lord, applies to the Word.
k.      Because the Lord made Himself visible in the natural, therefore His operation become visible also: the whole Trinity which is in the Lord, is now visible.
l.      There is a Divine sequence or trilogy: Glorification-Revelation-Salvation.

     Mr. Sandstrom concluded his paper by saying, "So the Lord changed nothing within Himself by coming into the world. But He changed His whole approach to angels and men. "The Human Essence was only an additamentum to His Divine Essence that was from eternity." (AC 1461e) Only that: yet without it no salvation, nor the survival of the human race."
     There was considerable discussion of this important doctrinal treatment concerning the Lord's presence with men and angels. One man reminded those present that there are two sets of parallel passages. One set states that the Lord cast off everything from Mary.


The other set states that the Lord glorified the assumed Human. The first set relate to form, for the Lord put off all finite form taken from Mary. The other set of passages refer to substance, for the substance of the Human was glorified. Another member felt that Mr. Sandstrom had not gone far enough. He felt that the additimentum as the New Word (New Testament and Writings) not as to the letter but as to the spirit. Thus it is an addition to the Word-not to the Divine Substance. The thought was also expressed that in the Mary human forms of apparent truths were taken on from which the Lord fought against the hells as He was victorious.
     Mr. Sandstrom, in summing up stressed his opinion that the Lord did not make the Divine Human from the maternal human. The Lord did not glorify matter. The only change was that the spirit of Holiness ended and the Holy Spirit began. The maternal human was taken on only to reveal the Divine to men.


     Visitors to Bryn Athyn, Glenview, Kitchener, London, Pittsburgh, or Toronto, who are in need of hospitality accommodations are cordially urged to contact in advance the appropriate Hospitality Committee head listed below:

Bryn Athyn, Penna.                               Glenview, Illinois
Mrs. James L. Pendleton                              Mrs. Philip Horigan
815 Fettersmill Rd.                               50 Park Dr.
Bryn Athyn, PA 19009                              Glenview, IL 60025
Phone: (215) 947-1810                              Phone: (312) 729-5644
Kindly call at least two weeks in advance if possible.          
                                                  London, England
                                              Mrs. Nancy Dawson
Kitchener Ont., Canada                              28 Parklands Rd.
Mrs. Warren Stewart                              Streatham, London, SW 16
69 Evenstone Ave.                               Phone: 01-769-7922
Ont. N2G 3W5                                        Toronto, Ont., Canada
                                              Mrs. Sydney Parker
Pittsburgh, Penna.                                   30 Royaleigh Ave.
Mrs. Paul M. Schoenberger                              Weston, Ont. M9P 2J5
7433 Pen Hur St.                                   Phone: (416) 241-3704
Pittsburgh, PA 15208               
Phone: (412) 371-3056





     You try to make sense of the things that happen in the country, in the church, and in the world. You try to see some order in the things that happen in your own life. Does it add up? Does it fit together! Yes, it does, but there is a connection you are missing, and this is what prevents you and me from seeing a sense-a meaningful order in what is going on in and around us. We could call this connection "the future connection."
     We have in mind a reference in the Writings to "a connection between things past and things future that are known only to the Lord." (DP 252) Take as an example the outbreak of war somewhere in the world. What kind of Providence is that? The same passage says that in a conflict a person "favors one side more than another, and that which he favors he is able to confirm by reasons." We say, "Why, of course that side should win." We do not have the advantage of foresight. Years hence we might look on today's events with a totally different perspective.

     When angels spoke wisely about the ways of Providence, they affirmed that all things are marvelously organized, "but not according to such an order as man proposes to himself, because things to come are both foreseen and provided." (AC 6486)
     As you go into a new year try anew to get comfortable with the fact that you do not know the future. Angels do not know it either, but they are more secure with that reality than are you and I. It is actually a joy not knowing the future when you trust that the Lord does know. There is a connection between what has happened, what is happening, and what is going to happen. You cannot see it. The Lord can.
     What has thus far been said about a connection applies not only to events in our lives. It applies to the states that we pass through from day to day. In the past forty-eight hours have you not passed through various different states? You might only be able to label them in the most general terms-joy, depression, apathy. What do the Writings teach about the states which we categorize only in the vaguest way!


     The Writings say that it is typical for a person to reflect little or not at all upon the states of thought and affection in daily life. "The reason why he does not reflect on these changes is that he believes that all things in him in general and particular follow in natural order, and that there is nothing higher which directs them, although the fact is this, that all things in general and particular are arranged by means of the spirits and angels with him, and that hence come all states and changes of states, and that thus they are directed by the Lord towards ends to eternity, which ends the Lord alone knows." (AC 2796)
     We are all limited in our ability to take in this truth, and in the degree of light and comfort we have in acknowledging that there is a directing from above; there is a connection; it is known to the Lord.


     The idea was to publish at this time the same sermon that appeared in the January issue of 1881. Alas, there was no sermon in that issue of 100 years ago. The custom of having a sermon in each issue did not take hold for a few years. The first issue of NEW CHURCH LIFE did at least mention a sermon if only to comment that it "was, in itself good, and was delivered in a way that could not fail to move one's good affections."
     The earliest sermon we found was one by the Rev. Richard deCharms in 1882 on the subject of marriage. This one was much longer than the one we have chosen to print in this issue. We would share a portion of it. The preacher addresses himself to the question of why people are interested in weddings. Why does the news of an intended wedding spread so quickly! Why, for that matter, do readers of NEW CHURCH LIFE often turn first to the back pages to read of marriages and other announcements!
     We need not ascribe this merely to an idle curiosity. Are there not good reasons for a special interest in this subject! By the way, Swedenborg once observed in heaven that people were hurrying to attend a discourse. Why the hurry! The subject was conjugial love "and discourse on that subject attracts by a certain secret power . . ." (CL 316)
     The sermon put it this way: "When a marriage is afoot, who is not anxious to know something, if not all about it! What curiosity, what solicitude does it not excite! Though its very importance makes the parties most intimately concerned, frequently desirous to keep it a profound secret, how hard it is to effect this, and how often does the projected match become the common talk for miles around!


A sort of instinct or common perception, leads people to suspect, pry out and proclaim any such projects, in spite of all efforts to conceal them. And how much rejoicing, how much congratulation is there in the event!
     "Can this common feeling of interest in marriage as a project, and this common consent to honor it as an event, be traced to any other cause than a common perception that it is a thing of much moment, arising from deep springs in our natures and having important influence on our destiny!" (NEW CHURCH LIFE 1882, p. 7)
     As this sermon was published a number of years after the death of Richard de Charms, we imagine it was first preached well over 120 years ago. Letters to the editor in later issues indicated that readers welcomed the appearance of sermons in the journal, and over the years they have appeared with steady regularity. The sermon on delight in the present issue echoes one of the themes of our last General Assembly but in words spoken a century ago.
     It is our editorial good fortune to have an increasing number of ministers in the General Church and an opportunity in issues yet to come to publish sermons by a rich variety of different ministers.


     As this journal begins its second century, the place of publication has changed from Lancaster to Bryn Athyn. Concurrent with the change from Lancaster Press to the General Church Press, we are changing our external appearance. Here briefly are the changes that have taken place in the past.
     Beginning in 1881 NEW CHURCH LIFE consisted of a set of sixteen pages unbound. It was about a foot tall and 8H inches wide. The title appeared on the upper left-hand side of the front page, as was illustrated with an enlarged facsimile on page 329 of our July issue last year.
     Twenty years later came the metamorphosis. The LIFE became "LIFE as we know it." The cover in 1900 was similar to covers of recent years, the color being a greyish green. By 1921 the color was blue and remained so until 1937. It switched to a golden yellow in 1938 and then to the familiar green in 1952.
     Besides color there were two less obvious alterations. One was the change in 1924 to our present size (a reduction of only half an inch), the other was the change in 1932 in the way the cover was affixed. Prior to that date, the covers were glued on, making the edges square rather than as we see them now with stitched covers.


     The policy of the magazine has not changed at any time. It has continued to be "devoted to the teachings revealed through Emanuel Swedenborg." One of those teachings is that internals are far more important than externals.


     The cover design was by Mr. Richard Cook. We are indebted to a number of people for helping in the transitions being made as we go into our 101st year.


Dear Editor:

     I am delighted to see that Stephen Cole's article, "Innocence Vs. the Prevention of Offspring" (NCL August 1980, p. 356), has elicited some response. A lively discussion of such a timely subject is very useful, especially when each different viewpoint comes from a conscience formed from genuine study and reflection on the Word (as Mr. Cole suggests, p. 363).
     I would like to see similar discussion on the subject of spiritual offspring. We can think of spiritual offspring as being the various kinds of mutual love that are born from conjugial love (cf. AC 2738, 2739). But there are many other kinds of spiritual offspring. Apocalypse Explained 1002 divides the "good that results from chastity in marriage" into three categories: "The good works of chastity concern the married couples themselves, or their children or their descendants, or heavenly societies." Perhaps these good works are three kinds of spiritual offspring.
     Can single people also have spiritual offspring? If they can, what is the difference between the spiritual offspring that results from marriage of two people into one, and the offspring of the marriage of will and understanding in one person!

The conjunction of charity and faith is like the marriage of a husband and wife. From the husband as a father, and from the wife as a mother, all natural offspring are born. Similarly, from charity as a father, and from faith as a mother, are born all spiritual offspring, which are the knowledges of good and truth. From this may be understood what is meant by the generation of spiritual families. In the Word also, in its spiritual sense, husband and father signify the good of charity, and wife and mother, the truth of faith. From this again it is evident that neither charity alone, nor faith alone, can produce good works, lust as neither a husband alone, nor a wife alone, can produce children. (TCR 377; cf. 306, 307)


When will and understanding are united, the offspring produced will not always be good:

If the will is not raised from the lower region into the higher, and there united with the understanding, it remains in the world. The understanding then flies upwards and downwards; but every nigh I it descends to the will beneath and there comes to rest, and their union, like that of husband and courtesan, produces ill-favoured offspring. (TCR 602)

If a husband and wife are not being regenerated, will their offspring on the mental level also be ill-favored?
     A better understanding of spiritual birth may lead us into a better understanding of spiritual conception, gestation, and labor (which in the order of creation was probably painless, but for the "woman clothed with the sun" it is described as torture). We could also ask what spiritual barrenness is, or what spiritual abortion is. We may even come to understand what spiritual birth control is, and debate whether the use of it is allowable.
     In the literal sense, the Word speaks of offspring thousands of times, as sons, daughters, children, infants, babes, etc. The word "children" occurs on the average more than once on every page of the Word. Each time, the spiritual sense is telling us something about spiritual offspring. How can we see more clearly that it is also talking about our lives!

     Lake Helen, Florida

     [An article on "spiritual offspring" will appear in the February issue.]


     From the Rev. Ian Arnold of Sydney, Australia we have received a letter of congratulations and good wishes. He also comments on the article by the Rev. Stephen Cole, Innocence Vs. The Prevention of Offspring.
     Innocence, he points out, should not be thought of as ignorance and naivete but as a willingness to be led by the Lord. "I believe it is a willingness to be led by the Lord in the exercise of prudence which is the important thing where size of family, limitation of offspring, etc. is concerned.


     "I cannot understand why anyone should feel called upon to uphold the current validity of W. F. Pendleton's seventh principle of the Academy which, as Mr. Cole rightly points out (page 358), was not intended to state an official position, nor to bind the future. Surely the Church must grow in its understanding and not remain locked in a position which represented thinking 100 or more years ago. And the fact that thinking changes and develops, or that the principle is substantially qualified in the minds of many, must not be taken to suggest, or be construed as implying, the success of the serpent."
West Pymble,
New South Wales, Australia


To the Editor:

     I was heartened and enthused by the Rev. Geoffrey Howard's recent article describing the latest "happenings" in Ghana.
     There are three passages in the Writings you may wish to share with the readers of NEW CHURCH LIFE on the subject of Africans:
     The Africans are more receptive of the Heavenly Doctrine than others in this earth, because they freely receive the doctrine concerning the Lord, and have it as if implanted in themselves that God will altogether appear as a man. They are in the faculty of receiving the truths of faith, and especially its goods, because they are of a celestial disposition.
     The African race can be in greater enlightenment than others on this earth, since they are such that they think more interiorly, and so receive truths and acknowledge them. Others, as the Europeans, think only exteriorly, and receive truths in the memory; nor do they see them interiorly from an intellectual light. (Last Judgment Posthumous 118, 119)
     Among the heathen in heaven the Africans are most beloved, for they receive the goods and truths of heaven more readily than others. (Heaven and Hell 326)
     As the Africans surpass all other Gentiles in interior judgment I have had conversation with them on matters of more profound inquiry and latterly about God, and the Lord the Redeemer, and about the inner and outer man. They were delighted with this conversation (True Christian Religion 837).
     The specific references to the reception of truth by Africans bears mentioning following the Rev. Howard's inspiring experience.
          Fair Winds Manor,
          Sarver, Pennsylvania


Church News 1981

Church News       Various       1981


     We have been very remiss in neglecting to report any of our activities in the Los Angeles area since our California Assembly in April of 1978. However, you may be assured that we are very much alive. We have regular Sunday morning services and Sunday School, except for one Sunday a month when we have an evening service instead. This is to permit our pastor, Rev. Simons, to travel to San Francisco on Saturday for a class that evening and a Sunday morning service for that group. During the past year, Rev. Cedric King has also done this once a month, coming up from San Diego. Since the shift from an evening service and Monday class which was the previous arrangement, the attendance of the San Francisco area has improved so greatly that they have been promised a resident minister of their own in the very near future.
     For a year the Los Angeles society carried on an interesting experiment after the regular church service. We would adjourn immediately following a slightly shortened service to an informal discussion led by one of our laymen who had done some preparation, and during this time the pastor took the Sunday School children. These discussions were very enjoyable, and we feel they have led to a better Feeling of communication and unity among us. We have discontinued this practice this year in favor of a more diversified and detailed Sunday School effort but hope to return to the discussions again sometime.
     Once a month we have a luncheon after the church service, at the church, and utilize this extended time and usually larger gathering to hold Board meetings. Our Board of Trustees, which handles our Financial affairs and makes minor decisions, has been ably led over the past three years, first by Gaylor Smith, then Bergen Junge, and presently Fred Fiedler. Fred has also
stimulated some good work parties including exterior painting of the building.
     The domestic affairs of the church have been aided by two fund raising ventures in the last two years, one in cooperation with the Hobbiton Fair put on by Carl and Pat Odhner and their marionette show, where we were the sole purveyors of food, and this year a bake sale in connection with a local benefit fair. Both of these ventures were a lot of work, the burden being most heavily carried by Creta Davidson and Shirley Jensen although many others helped. We may have to go back to a good old rummage sale another year! Greta, head of our Women's Guild, along with Rosemary Campbell, the Guild treasurer, and Shirley Jensen, secretary and also head of the chancel arrangements, also Madge Davis form the nucleus of a group of hard-working people who keep the practical affairs of the church running, and we should also include here Ruth Zuber who, besides ably supporting everything, is our organist. Gaylor Smith, our head usher, is another dependable member for whose services we are grateful.
     Our festival services usually average over fifty as people from all areas make a special effort to come to La Crescenta at these times. Christmas tableaux have been very successfully put on by Laurie and Ken Williams for two years and by Zoe Simons last year, with the happy and reverent cooperation of our older children. For two years we joined with our San Diego friends and also invited Convention friends to celebrate the 19th of June at a restaurant half-way between San Diego and Los Angeles. But we have also had special celebrations of our own, more specifically directed towards the children who receive gifts at this time.


One year we borrowed a live apple tree from a local nursery and decorated it with fresh fruit to represent the "tree of life" (Rev. 21), and this last year adults and children combined efforts to ultimate the crown of revelation" as described in AC 3350, by making a large golden crown decorated with multi-colored paper and gems in a collage, which we then hung over our luncheon banquet table.
     When Bill and lane Schroeder moved 300 miles away to Mariposa, for Bill's new job, they were sorely missed in our group; however, for three years in a row they have graciously welcomed our "adult retreat" weekend to their spacious home. Friends have come from both San Francisco and San Diego to join with some from Los Angeles for instruction and discussion. Last year Rev. Doug Taylor joined the retreat and conducted most useful sessions on evangelization.
     Four-day church camp for our children has been a special feature of every summer. One summer Carl and Pat Odhner taught the children the skill of marionette making, and they made and dressed the cast, and performed the story of Abraham, Isaac and Jacob. The last two summers we have held camp at the Campbell estate, where, under the direction of Kim Brewer, the children made many craft items, and learned water safety from Ginny (Norman) Campbell and had instruction in the story of Joseph from Rev. Simons and Rev. Cedric King. This last summer was especially notable for a beautiful panorama of the creation and Garden of Eden, which was the religious theme of the camp. Direction by Linda Scalbom made this panorama so outstanding that we have transferred it to the walls of our assembly room.
     The year 1979 was a time of some turmoil and indecision in our society as some members felt that another location might be more convenient for more of our far-flung group and that a slightly smaller church building would make us feel more comfortable and be easier to manage and maintain. A committee under the able leadership of John Davidson investigated the present market value of our property and the possibilities of another location which might be more central. Although our property has more than tripled in value, we came to the conclusion that we are as centrally located for our membership as it is possible to be in this broad area, and that it would cost us as much or more to acquire a smaller property of much less potential. This was all reported and discussed at our meeting with the Bishop during his episcopal visit in November 1979. It was also discussed with two members of the Development Committee of the General Church who met with us at a special meeting. We were advised that, while we know there is need for developmental funds throughout the General Church, we are not to feel pressured to repay the loan which was granted us to buy this building so long as we are maintaining and using it to the best of our ability. And so we have mentally taken a deep breath and re-dedicated ourselves to the work in this area, and are making particular efforts to reemphasize the Sunday School work with our children. A Sunday School teachers' group has been formed under the leadership of the pastor and Ray David, and this work is going forward with new inspiration. I am sure this was a source of great satisfaction to David Campbell who saw the beginning of this effort taking place just before he was so suddenly called to his uses in the spiritual world on August 17, 1980. David, together with his wife Rosemary, have been pillars of this society all their married life. Not only was David presently our treasurer and representative on the Board of Directors of the General Church, but he faithfully supported every aspect of our society life. It was his particular dream that we should have a New Church school for the Los Angeles Society. He is greatly missed among us, and our love and affection go out to Rosemary and to the rest of his family.

     The Lord appears to take away, but He also gives, and as if in answer to our prayers, three young couples have joined us within the last few months: Martin and Gabrielle Echols with two children, Bob and Andra Davis, and Bob and Mary Jane Stitt. There is also a young man, Brian Blair. who will be our new treasurer. As may be seen in THE HISTORY OF THE LOS ANGELES SOCIETY, a labor of love just completed by Eve Klippenstein and ready for publication, the Los Angeles Society has had many ups and downs, and we feel we are now on an upswing. Our contribution at the General Assembly included a resume of the many economic advantages of California, gathered by Bergen lunge, and beautiful pictures of the fabulous natural resources of this state, taken by Kerry Zuber and arranged by Kim and Howard Brewer. But to really appreciate California you must see it for yourselves. Come and visit us! Come and loin us!





     General Church of the New Jerusalem
     The Annual meetings of the Council of the Clergy and the Board of Directors of the General Church have been scheduled to take place in the week of March 2-7, 1981, at Bryn Athyn, Pennsylvania.




Bryn Athyn, Pennsylvania 19009, U. S. A.


     The purpose of this Directory is to give information concerning the availability of Public Worship and Doctrinal Classes in General Church centers. Where the pastor is resident, his name and address is given; where not, the name of another person who can be contacted is given.

Code: "Sun 11:15; Class 1 3 Wed 8" means Divine Worship every Sunday at 11:15 a.m.; Doctrinal Class on first and third Wednesdays of every month at 8:00 p.m."


     SYDNEY, N.S.W.
Sun 11; Class bi-weekly Fri. Faster: Rev. Michael D. Gladish, 22 Dudley Street, Penshurst, N.S.W. 2222. Phone: 57 1589.


Sun 11; monthly class. Minister: Rev. Andrew J. Heilman, Rua Ferreira de Sampaio 58. Apt. 101, Abolicao, Rio de Janeiro 20.000.


     British Columbia:

Sun 11; Class Fri 8. Pastor: Rev. William H. Clifford, 1536 94th Ave., Dawson Creek, VIG 1H1. Phone: (604) 782-5997.

Quarterly. Mr. Douglas Crompton, 21-7055 Blake St., Phone (604) 437-9136.


Sun 11; Class Fri 8:30. Pastor: Rev. Christopher R. I. Smith, 16 Bannockburn Rd., R.R. 2, N2G 3W5. Phone: (519) 893-7460.

Bimonthly. Mr. and Mrs. Donald McMaster, 726 Edison Avenue, Apt. 33, Ottawa. Phone: (613) 729-6452.

Sun 11; Class Wed 8. Pastor: Rev. Geoffrey S. Childs, 2 Lorraine Gardens, Islington, Ontario M9B 424. Phone: (416)231-4958.


Bimonthly. Mr. Denis de Chazal, 17 Ballantyne Ave. So., Montreal West, Quebec H4X 281. Phone: (514)-489-9862.


Sun 11; Class occasional. Mr. Jorgen Hauptmann, Strandvejen 22, Jyllinge, 4000 Roskilde. Phone: 03-389968.


Sun 11; Class Wed. Faster: Rev. Patrick A. Rose, 43 Athelstan Rd., Colchester CO3 3TW, England. Phone: Colchester 5644.

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

Sun 11; weekly regional classes. Pastor: Rev. Erik E. Sandstrom. 135 Mantilla Rd., London SW17 8DX. Phone: 672- 6239.

Monthly. Mrs. Neil Rowcliffe. 135 Bury Old Road, Heywood. Lancs. Phone: Heywood 68189.

Monthly. Mrs. R. H. Griffith. Wyngarth Wootton Fitzpaine, Bridport DT6 6NF. Phone: Charmouth 614.                                        


Minister: Rev. Alain Nicolier. 21200 Beaune, France. Phone: (80) 22.47.88.


Quarterly. Mr. Daan Lupker, Wabserveen Straat 25, The Hague.



Occasional. Mrs. Marion Mills, 8 Duders Ave., Devonport, Auckland 9. Phone: 453-043.


Sun 11:30, Class occasional. Mr. Eyvind C. Boyesen, Vetlandsveien 82A, Oslo 6. Phone: 26-1159.


Occasional. Mr. and Mrs. N. Laidlaw, 35 Swanspring Ave., Edinburg EH 10-6NA. Phone: 031-445-2377.

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



Sun 9:30, Class Wed. 8. Pastor: Rev. Geoffrey H. Howard, 30 Perth Rd., Westville.


4 Sun 3:30; Class 4 Sat 8:15. Mr. John N. Sharpe, 7 Rose Rd., Houghton, Johannesburg, Transvaal 2001, Phone: 011434162.


Secretary: Louisa Allais, 129 Anderson Road, Mandini, Zululand 4490.

     Mission in South Africa:
Superintendent-The Rev. Norman E. Riley, 42 Pitlochry Rd., Westville 3630, Natal.


Sun., 10:45. Class frequently. Pastor: Rev. Bjorn A. H. Boyesen, Bruksater, Furusjo, 5-56600, Habo. Phone. 0392-20395.

Sun 11. Class biweekly, 7:30. Pastor Rev. Ragnar Boyesen. Aladdinsvagen 27, 161 38 Bromma. Phone: 48-99-22 and 26-79-85.



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


2 Sun 4. Mr. Hubert O. Rydstrom, 3680 E. Piccadilly Rd., Phoenix. AZ 85018 Phone: (602)955-2290.

Sun 11. Pastor: Rev. Roy Franson, 8416 East Kenyon Dr., Tucson, AZ 85710. Phone: (602)296-1070.


Sun 11; weekly regional classes. Pastor: Rev. David R. Simons, 4615 Briggs Ave., La Crescenta, CA 91214. Phone: (213)248-3243.

Sun 11; Class Fri 7:30. Acting Pastor: Rev. Cedric King, 7911 County Way, San Diego, CA 92123.Phone: (714)268-0379.

Twice monthly. Sun 4; Class Mon 8, Mrs. Paul Cooper, 5744 Pontiac Dr., San Jose, CA 95123.


Monthly occasional. Mr. James Andrews, 9722 Majestic Rd., Longmont, CO. 80501:


2 Sun 11:30; Class Sat before 2 Sun 8:00.

4 Sun 11:00, Class 3 Thurs 8:00. Pastor: Rev. Christopher Bown. 145 Shadyside La., Milford, CT 06460. Phone: (203)877-1141.


2 Sun 11, Class 3 Wed 8. Mrs. Justin K. Hyatt, 417 Delaware Ave., McDaniel Crest, Wilmington, DE 19803. Phone: (302)478-4213.

     District of Columbia-see Maryland.


1, 3, 4, 5 Sun 11, 2 Sat 11; Class 1, 3, 4, 5 Sat 7, 2 Fri 7. Minister: Rev. John Odhner, P. O. Box 187. No. 8 Seminole St., Cassadaga, FL 32706. Phone: (904)228-2337.

Sun 11; Class 1, 2, 4 Thu 8. Minister: Rev. Glenn G. Alden 211 N.W.150 St., Miami, FL 33168. Phone: (305)685-2253.


Sun 11 Minister: Rev. Louis Synnestvedt, Rt. 3, Box 136. Americus, GA 31709. Phone: (912)924-9221


Sun 11. Class Thu even. Pastor: Rev. Thomas L. Kline, 3795 Montford Dr., Chamblee, GA 30341. Phone: (404)451-7111.


Occasional. Pastor-in-charge: Rev. Brian Keith, 2712 Brassie Dr., Glenview, IL 60025. Phone: (312)724-7829.

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

Sun 9:45 and 11; Class Fri 7. Pastor: Rev. Peter M. Buss, 73 Park Dr., Glenview, IL 60025. Phone: (312)724-0120.


(Idaho-Oregon border)-Sun 11, Class Fri. 7. Mr. Harold Rand, 1705 Whitley Dr., Fruitland. Phone: (208)452-3181W.


Occasional. Ms. Rachel Ebert, 1404 N. Lebanon St., Lebanon, IN 46052. Phone: (317)482-6658.


Occasional. Mr. Henry B. Bruser, Jr., 1652 Ormandy Dr., Baton Rouge, LA 70808. Phone: (504)924-3089


Sun 11. Visiting Minister: Rev. Lawson M. Smith, 11721 Whittler Rd., Mitchellville, MD 20716. Phone: (301)262-2349

Sun; Class Fri 8:15. Pastor: Rev. Daniel W. Heinrichs, 3809 Enterprise Rd., Mitchellville, MD 20716. Phone: (301)262-4565


2 Sun 2. 140 Bowdoin St.; Class 2 Sat 6. Mr. Douglas Peterson, 124 Chalmers, Springfield, MA 01118. Phone: (413)783-2851.


Sun 11; Class Sat 8:30. Pastor: Rev. Walter E. Orthwein, 132 Kirk La., Troy, MI 48084. Phone: (313)689-6118.

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


4 Sun 11; Class 4 Sat 8. Mrs. Tore Gram, 20185 Vine St., Excelsior, MN 55331. Phone: (612)474-9574.


Occasional. Mr. David Zeigler, 1616 B Norms Ct., Columbia, MO 65201. Phone: (314)442-0569.

Occasional. Mr. Glen Klippenstein, Glenkirk Farms, Maysville, MO 64469. Phone: 449-2167.

     New Jersey-New York:

1 and 3 Sun 11; Class Sat before 3 Sun 8:00, 3 Mon 8:00. Mrs. Edsall Elliott, 26 Fieldstone Dr., Whippany, NJ 07981. Phone: (201)887-0478.

     North Carolina:

Monthly. Sun 11; Class Sat even. Mr. Gordon Smith, 38 Newriver Trace, Clover, SC 29710. Phone: (803)831-2355.


2 4 Sun 11; Class 2 4 Sat 8:30. Pastor: Rev. Stephen D. Cole, 6431 Mayflower Ave., Cincinnati, OH 45237. Phone: (513) 631-1210.

1 3 Sun 12:30; Class 1 3 Sat 8. Mr. Wm. B. Alden, 4142 Brecksville Rd., Richfield, OH 44286. Phone: (26) 659-4776.

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


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


Quarterly. Mrs. W. D. Andrews, 2655 S.W. Upper Drive PI., Portland, OR 97201. Phone: (503) 227-4144. Oregon-Idaho Border.-See Idaho, Fruitland.


Sun 9:45, 11, 8; Class Fri 8. Pastor: Rev. Kurt H. Asplundh, Box 277, Bryn Athyn, PA 19009. Phone: (215) 947-3665.


Monthly. Sun 11; Class Sat even. Mrs. Paul A. Murray, 5648 Zuck Rd., Erie, PA 16506. Phone: (814) 833-0962.

Sun 11, Pastor: Rev. Arne Bau-Madsen, Pox 527, Rt. 1, Lenhartsville, PA 19534. Phone: (215) 756-6139.

Sun 11; Class Fri 8. Pastor: Rev. Donald L. Rose, 7420 Ben Hur St., Pittsburgh, PA 15208. Phone: (412) 731-1061.

     South Carolina:- see North Carolina.

     South Dakota:

Pastor: Rev. Erik Sandstrom, RR 1, Box 101M, Hot Springs, SD 57747. Phone: (605)745-6714


Occasional. Mrs. Charles E. Hogan, 7513 Evelyn La., Ft. Worth, TX 76118. Phone: (817) 284-0502.

Occasional. Mr. Bruce Coffin, Pamina Manor, Conroe, TX 77301. (713) 273-4989.


1, 3 Sunday 11:30. Minister: Rev. Junge, 14323-123rd NE, #C, Kirkland, WA 98033. Phone: (206) 821-0157.


2 Sun 11. Class. Mrs. Charles Howell, 3912 Plymouth Circle, Madison, WI 53705. Phone: (608)-233-0209.


May we suggest the following books:
Swedenborg, Life and Teaching, by Trobridge

                                        Leather           $8.00
                                             Rexine           4.00
                                             Paper           1.45
Revelation Through the Ages, by Johnson                         .65
Introduction to the Word Explained, by Acton                     2.50
Swedenborg's Preparation, by Acton                              1.60
Letters and Memorials of Swedenborg, by Acton
                                        Two volume set      8.00
And for Children:
Life of Swedenborg, Illustrated, by Bogg                         .95
Swedenborg, the Scientist, by Dufty                              .40
The Happy Isles, by Sutton                                   3.35
     (Please odd extra for postage)

     GENERAL CHURCH          Hours: 9 to 12
BOOK CENTER               Monday thru Friday
BRYN ATHYN               Phone: 215 947 3921
PA. 19009



NOTES ON THIS ISSUE       Editor       1981

Vol. CI          February, 1981          No. 2


     "What are spiritual offspring?" That was the question posed by young newcomers to the spiritual world (CL 44). You may gain a greater appreciation of what spiritual offspring actually are from an article in this issue. The writer, Rev. John L. Odhner, has not before written for this magazine apart from a letter last month introducing the same subject. Ordained last June, Mr. Odhner works in Florida.
     With new ministers becoming more plentiful it becomes more likely that our readers will be unacquainted with our authors. It has been requested that we identify them from time to time.
     The sermon by Rev. Kent Junge is his first in our pages. Ordained in 1979, he was assigned as minister of the Northwestern District of the United States.
     Rev. George Dole of the Convention is not a complete stranger to our pages. His translation of Heaven and Hell into modern English received considerable attention a few years ago. Although shortcomings of that translation have been noted, one young reader commented, "Why, this reads like a book you could just read" (NCL, 1976 p. 490). How many conversations have there been over the years on the subject of rendering the concepts of the Writings into faithful and easily readable English! The article by Dr. David Gladish (who lives on an island in Michigan) is a very positive contribution in this area, to say the least!
     We also welcome in this issue Dr. Dan Heilman (who practices medicine near Pittsburgh, PA) as he begins a discussion of the question of numerical growth in the years ahead. Dr. Heilman's wife, Nancy, wrote the book review in the January issue.
     Rev. Brian Keith responds in this issue to the question of using the name "Jesus." A relative newcomer to our pages (notable exception: 1979 p. 33), he is Assistant Pastor of the Immanuel Church, Glenview, and Principal of the Midwestern Academy.
     On page 114 we announce the recognition of a new society in the Church. For a reminder that such a recognition has been a rare thing in our history see the December issue (p. 598).


HOPE 1981

HOPE       Rev. KENT JUNGE       1981

     "It is good that a man should both hope and quietly wait for the salvation of the Lord" (Lam. 3:26).


     We know that we really ought to trust the Lord. Yet, how often we seem to fall short of what the Heavenly Doctrines describe as a genuine trust in the Lord. "The desire of foreknowing the future," we are told, "is taken away from those who believe in the Divine Providence and there is given them a confidence that the Lord will appoint their lot" (DP 179).
     Who among us can claim to have such a calm, peaceful assurance! Even as we express a sincere conviction in the Lord's guidance, the future is ever on our minds. We still worry. We still make elaborate plans for the future. We lie awake nights wondering if an offhand remark we made will be taken wrongly. We anticipate wars and economic depressions. We take educated risks in our business and try to predict the outcome of human relationships. Even if we have resigned ourselves to our own path in life, the sight of offspring and friends embarking on the same path renews all the fears and misgivings we had before. Throughout our lives we wonder if the spiritual damage we have done to ourselves and to others is irreparable or whether a new insight will be provided to ensure our progress towards heavenly life. Our confidence in the Lord's providence is called into question again and again.
     Yet in all this there is not necessarily a wilful denial of the Lord. It would be unfair to suggest that in our concern for family and friends or our own spiritual destiny there is a total lack of trust in the Lord's guidance. The Lord takes into account our state of mind during these doubts and temptations. If at such times our despair is so great that we forget trust or even cry out against the Lord it is disregarded. In the Arcana Coelestia we read of what happens when men's thoughts turn against the Lord in their despair during temptation: ". . . those who are in despair, which is the last of temptation, think such things, and then they are as it were on a slope, or as it were sinking downward toward hell. But at this time such thought does no harm whatever, nor do the angels pay any attention to it, for every man's power is limited, and when the temptation arrives at the furthest limit of his power, the man cannot sustain anything more but sinks down" (AC 8165:2). We will always have doubts during temptation, and the Lord works through these doubts rather than accuse us for them.
     There must, then, be some middle ground. Surely we are not to suppose that a lack of complete and regenerate trust on the one hand condemns us to utter denial on the other hand.


The Lord has provided such a middle ground. It is called hope.
     "It is good that a man should both hope and quietly wait for the salvation of the Lord."
     We may not be able to say with conviction that the Lord is at work in our usefulness, our families or our regeneration. But we are allowed to say, "I hope so." And there should be no shame in this. It is not an evasion of responsibility to rely on hope as a genuine step toward conviction. In the Psalms we may see how closely hope is allied with trust: "Happy is he that hath the God of Jacob for his help, whose hope is in the Lord, his God" (Ps. 146:5). "And now, Lord, what wait I for! My hope is in thee" (Ps. 39:9) ". . . Thou art He that took me out of the womb: thou didst make me hope when I was upon my mother's breasts" (Ps. 22:9). "I wait for the Lord, my soul doth wait, and in His Word do I hope" (Ps. 130:5). The truths and ideals which are presented throughout the Word are often accompanied with messages of hope lest we should despair in attaining those ideals.


     Hope, however, is not just a half-way measure for those who have not yet been regenerated nor is it just a temporary relief for our doubts. It is an integral part of our regeneration. It is by means of hope that the Lord can keep us aware of His presence during temptation. It is through hope that we recognize Him and turn to Him for help during our lowest times. And finally it is through hope that the Lord gives us the freedom to turn to Him.
     There are innumerable ways in which the Lord is present with us. If it were not for life from the Lord flowing in through our souls we would cease to exist. Not only is life from the Lord, but we are constantly sustained in that life by His providence. Through the careful regulation of those things which affect our lives the Lord is never absent. We know that He stores up remains-affections for good and truth in us-which He protects at all times so that He can stay with us. We have learned that the Lord is present with us through His angels, perpetually establishing a balance in our lives, counteracting the evils which attack us. Finally, through the written Word, the knowledge of the Lord and His means for taking care of us is always available. The ways that the Lord is with us do not disappear during temptation. In fact, there is a sense in which, because of our need for Him, the Lord is closer than ever during our struggles with evil.
     Yet, what of all this do we remember during temptation? As often as not, when we are tempted, we do not feel like going to the Word and even when we do we don't always understand what is said.


That is part of the temptation. While we acknowledge the affections for good and truth which the Lord has stored up, they do not seem readily available. They lust seem stored up. And almost never, even in our best moments, are we consciously aware of the Lord's life flowing into our souls or the details of His providential guidance. Often, when we have reached the depth of despair, our only thought is, "I hope the Lord is with me." In this small phrase, though, we have remembered the Lord. The Lord has maintained a foothold in our consciousness. We read again from the Arcana Coelestia: "As regards temptations the case with them is . . . that the hells fight against man and the Lord for man; to every falsity which the hells inject there is an answer from the Divine. The falsities which are from the hells are injected and flow into the external or natural man; but the answer from the Divine flows into the internal or spiritual man. This (answer) . . . does not come to the man's perception so much as do the falsities . . . (but) in such a manner as scarcely comes to the perception other than as a hope and consequent consolation . . ." (AC 8159:3).


     It is not by accident that we see the Lord during temptations as a small glimpse of hope rather than as a blinding flash of conviction. For not only does hope inspire us to turn to the Lord but it gives us the freedom to do so. Hope does not blare out at us demanding attention. There is no overwhelming commitment required of us by hope. Hope deals with possibilities. It does not force us to believe. Because it rises above much of our conscious thought, hope is immune to direct attacks on our will. This is why, when everything we love is under attack and what we truly believe is smothered in doubt, hope remains free. When we can no longer say "It must be," hope rises above our numbed conviction and says "Yes, but it could be," and we are revived.


     Hope is necessary even apart from temptation. It is man's great delight to be able to take what he loves and speculate on how to bring it into his life. This accounts for the delight we have in making plans. It is fun, at limes, to guess; to look into the future and imagine our dreams coming to fruition. Once again, hope enables us to do this. Without hope we would be convinced of what the future would bring. Our delight in anticipation would be lost. In our lesson today we read: ". . . If (man) knew the effect or result (of his love) from Divine prediction his reason would come to rest and with it his love; . . . It is the very delight of reason to see from love the effect in thought-not the effect in its attainment, but before it, that is, not in the present but in the future. Hence man has what is called hope, which increases and decreases in the reason as he looks forward to the event" (DP 178).


     Hope is merely a small step in life. It is not enough simply to hope. In temptation we must also fight. In looking to the future we must also put our plans to work. Hope must lead to firm conviction. In the meantime, however, hope sustains us in our troubles, gives light to our plans for the future and inspires our prayers: "Let thy mercy, O Lord, be upon us, according as we hope in Thee" (Ps. 33:22).

     Lessons:      Lam. 3:22-41Matt. 5:1-12, 10:22, 26-31DP 178 CHEERED BY HOPE 1981

CHEERED BY HOPE              1981

     One who overcomes (in temptation) is indeed in doubt, but still, if he suffers himself to be cheered by hope, he stands fast in what is affirmative. A. C. 2338 CAMPERS! A MAINE COAST VACATION FOR YOU 1981


     Treat yourself and your family this summer to the soul-satisfying peacefulness and unmatched beauty of the Maine coast-and to the company of other New Church campers from many places.
     Already, ocean-loving outdoors-people from both Canada and the United States have expressed enthusiastic interest in the family camp for New Church people being organized by the Society in Bath, Maine, for the last week in August, i. e., the 23rd to the 30th.
     Recreation and informal fellowship will be the theme. Only four hundred yards from the campsite there is a warm water lagoon (safe for children) and a one-and-a-half mile long white sandy beach with a good surf for the rugged individualist. And literally dozens of other unforgettable scenic spots lie within a few miles' radius of the camp.
     Relaxed mobility will be enhanced by the fact that each camping unit will be on its own, responsible for its own food and shelter (but toilets and hot showers will be available).
     For those who are interested, however, the camp director, Rev. Nemitz, will provide a few spiritually-oriented activities, including a class and project for the children, a campfire hymn-sing and evening prayer.
     If you are even just a bit interested at this early moment, drop us a card now and we will send you some exciting brochures.

Write:     Maine Coast New Church Camp
          Rev. Kurt P. Nemitz, Director
          887 Middle Street
          Bath, ME 04530




     Address to the Fourth Canadian Assembly, October, 1978

     There is a God. And this God is one. He is a Man. He is our Creator. He is our Father. He is our Savior. He is our Friend, our Comforter and our Counselor. These are just words that I have spoken. They can move us deeply or they can leave us unaffected.
     When we are left untouched, or unaffected by statements of spiritual truth, it could be because we are experiencing difficulty in raising our attention to higher things. Or it may be that we are in something of a dry, wilderness state, or perhaps we are like a sheep that is lost, having wandered away from the Lord's pasture.
     But the Lord sees us wherever we are and is always gently calling for our attention. Please try for a moment to picture the scene on Mt. Horeb when Moses was caring for the flocks of Jethro. That was the occasion when Moses saw the burning bush and said, "I will turn aside and see this great sight, why the bush is not burnt" (Ex. 3:3).
     The Lord was asking Moses to turn his attention to Him. From time to time, the Lord can also put something in our path to make us turn aside, to see and to reflect on His presence with us. Whatever this something is, it draws our attention. We come closer-we begin to examine it. Then as soon as we give our full attention to the matter, the Lord speaks. "Moses, Moses," He said, "Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground" (Ex. 3:4-5).
     When we hear the Lord call or feel our attention being drawn to Him, we are to humble ourselves. We are to rise above our purely earthly or sensual concerns and become aware of our spiritual life. Otherwise the Lord cannot approach any further. The communication is broken before it really begins.
     Moses humbled himself as far as he could at that moment. But he was not so humble that he had complete faith and trust in the Lord. He was still very concerned about his own well-being. He was able to argue and suggest that the Lord make other arrangements for finding someone to speak to Pharaoh! Nevertheless, the act of taking off his shoes was sufficient for Moses to come into the presence of the Lord so that communication could begin.
     When communication takes place between God and man, or rather, whenever a person talks to the Lord, hoping for some response, it is called prayer.


     My purpose in speaking on the subject of prayer is to review what is said about why and how we are to pray and then to remind ourselves of its tremendous use and power. With some of you the teachings I shall present may be fairly new and encouraging. Others may find that I am putting a different emphasis on their traditional idea and practice of prayer. And again some of you may hear nothing but general encouragement to continue doing what the Lord said when he told the disciples that "they ought always to pray and not lose heart" (Luke 18:1).


     Generally speaking, prayer is thought of as words that are spoken by man to God. That is true enough. But the Writings make a statement that is sometimes overlooked. They say, "Prayer, regarded in itself, is speech (or talking) with God" (AC 2535). Notice that it does not say talking to or at God, but with Him. In other words, prayer is communication with the Lord. It is a discussion. The Lord is able to and does answer.
     Just as a child talks to his parent, so our praying to the Lord allows Him to give us counsel, to remove our doubts, and to give us encouragement. That is why He asks us to pray to Him, if only because it helps Him to regenerate us!
     If the person praying has some humility, if he has some degree of sincerity, if: the prayer shows concern for the welfare of oneself or for that of others, then the Lord hears that prayer.


     This would logically lead us to ask, are our prayers answered! The Lord would not ask us to pray or to talk with Him if He did not respond in some way. "Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you" (Matt. 7:7). "When you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will forward you" (Matt. 6:6).
     Prayer gives the Lord access to our minds, so that He can enter and cleanse our loves and thoughts. And surely He takes full advantage of our willingness to turn to Him, which must come first. "It is common in all Divine worship, (we read) that man should first will, desire and pray, and the Lord then answer, inform, and do; otherwise man does not receive anything Divine" (AR 376).
     Provided that our prayer is sincere, that we "ask for nothing but what is good," (AE 325:8) then, as the Lord says, "Whatever you ask in My Name, I will do it" John 14:13; 15:7).


"Whatever any one asks not from self but from the Lord he receives" (AE 411:15).
     What the Lord does can include one or more of several specific things. He can give us truth (AR 956; AC 10299:3). He can clarify or increase our understanding of the matter we may be talking about-the answer to a problem may suddenly be revealed. And depending on our state and what we are praying about, the Lord can leave us with a feeling of "hope, consolation, or a certain inward joy" (AC 2535; DLW 335).
     Without fail, then, the Lord does answer our prayer every time, even if the answer is "No!" The answer, however, may not be heard because we are not listening. Or it may not be seen because we are looking in the wrong direction. Or it may not be noticed because we are expecting something else. It may have been answered, but in a way we had not looked for or expected. We may also have missed the answer simply for not keeping still to wait for the reply!


     In thinking about prayer, it would seem appropriate to look at the Lord and His ministry and teaching. Right after His baptism by John, the first thing you and I could have noticed as bystanders is that Jesus prayed. "Now when all the people were baptized and when Jesus also had been baptized and was praying, the heaven was opened, and the Holy Spirit descended upon Him" (Luke 3: 21-22).
     By His baptism, Jesus showed what we understand for us is a commitment to live by the Ten Commandments and to regenerate. Then right after His baptism, the Lord prayed, which tells me that prayer is a vital part of the life of following Him and His example.
     After His praying, it is said that heaven was opened. Is not this the general purpose of prayer, to have heaven opened up for us to enter-to be conjoined with the Lord! Heaven was opened and the Holy Spirit descended.
     In this description of what happened immediately after the Lord's baptism, it seems to me that we are shown in a nutshell the place of prayer and its effect on our lives. We are to communicate with our Father, asking that the life of heaven be opened to us. He will hear us. He will respond.
     It is interesting to note also the Lord's first public action after the baptism. With a whip of cords He drove out the moneychangers and those who sold various animals in the temple, declaring, "It is written, 'My house shall be a house of prayer;' but you have made it a den of robbers" (Luke 19:46). The Lord did not say a house of sacrifice, nor a house of thanksgiving and praise, nor a house of holiness.


He repeated what is said in the Old Testament. The temple, the center of our worship, is to be a place of prayer, a place for conversation, discussion with our Father in the heavens.
     Reading the whole account of the Lord's public ministry, one cannot help but be impressed with the fact that the Lord Himself prayed. He would go "up on the mountain by Himself to pray" (Matt. 14:23). On occasion He prayed aloud in front of the crowds. Before feeding the five thousand, He looked up to heaven and gave thanks before distributing the five leaves and two fishes.
     While people were gathered around the tomb of Lazarus, watching to see what would happen after the Lord ordered the stone seal to be removed, "Jesus lifted up His eyes and said, Father, I thank You that You have heard Me. I knew that You hear Me always, but I have said this on account of the people standing by, that they may believe that You did send Me" (John 11: 41-42).
     Near the end of the Lord's ministry in Canaan, we are familiar with the Easter story. Just before the betrayal and trial, we are told of the Lord in the Garden of Gethsemane.

And He came out, and went, as was His custom, to the Mount of Olives; and the disciples followed Him. And when He came to the place He said to them, 'Pray that you may not enter into temptation.' And He withdrew from them about a stone's throw, and knelt down and prayed, 'Father, if You are willing, remove this cup from Me; nevertheless not My will, but Yours, be done.' And when He rose from prayer, He came to the disciples and found them sleeping for sorrow. And He said to them, 'Why do you sleep! Rise and pray that you may not enter into temptation' (Luke 22:39-46).

     We are told that the Lord's life on earth, all that He said and did, was a pattern of the way that He regenerates each one of us. It was an example for us to follow. If the Lord pray ed, then so should we. In fact, the Lord requests and urges us to pray as a regular part of each day we live.


     The Word has many direct statements saying that we are to pray, for one reason or another. For instance, in the Psalms we are asked to "pray for the peace of Jerusalem" (122:6). In the Gospels we are asked to "pray for those who persecute you" (Matt. 5:44). And "Pray . . . the Lord of harvest to send out labourers into His harvest" (Luke 10:2). In the Heavenly Doctrine it is written: "Saying prayers (is) necessary" (AC 7038).


We are told a person "must pray," a person "must pray to the Lord for help," if he is to refrain from sins, shun them and turn away from them (AE 803:2).


     Regeneration requires us to fully see and acknowledge that really we are nothing and that the Lord is everything. We can have nothing unless it is given to us by Him. This truth is completely contrary to the appearance that I am my own person and can manage quite well without the Lord.
     The acceptance of the truth that I am as dependent on the Lord as a branch on the vine requires a growing sense of humility. And that is one essential use of prayer. Certainly prayer can soften or humble our hearts and stiff necks, for he who prays is in a state of humility (AC 7391, 5957; DLW 335). And the way is then open for the Holy Spirit to come into our lives, for the Lord to draw near and give us the answer we are looking for.
     Much as a flower turns itself to the sun for its own benefit, when praying we turn our minds to the Lord, and we in turn are blessed. When we do turn our minds to prayer, we are actually giving something to the Lord! But how much more does the Lord give back!


     In a book called The Daily Study Bible, The Gospel of Mark by William Barclay, I think a very perceptive point is made: "Not to pray is to be guilty of the incredible folly of ignoring the possibility of adding God to our resources" (p. 41). But while we may see its use and may hear the Lord telling us to pray, we still may find it difficult to do.
     Oh yes, we can easily repeat the Lord's Prayer. But speaking our own words, whether in private thought or in public speaking, can seem easy until we try it. It may seem a simple thing for me to be speaking to you right now. But how often does the simple task of get ting up in front of a number of people to talk become very difficult! Our mind can go blank. We can mumble or forget to speak up or even ramble and fail to get to the point!
     It may be that we feel comfortable and free to pray only when we have gone into our room and shut the door. We may find difficulty, however, in using our own words. And we may find it almost impossible to pray aloud, in front of others, as is so often done in the Old and New Testaments, and as Swedenborg records in some of the memorable relations.


     Once when I was on a pastoral trip on the west coast, it was made very clear to me that for one reason or another I had great difficulty in talking to the Lord while others were listening. I was visiting a group of people for the first time who were very interested in the Writings. At the end of a delightful evening of discussion about the New Church and its teachings, I was suddenly asked to conclude the gathering with a prayer. A sense of panic came upon me. How could I pray aloud, on behalf of these people, without turning to the right page in my Liturgy and reading one of the numbered prayers there!
     It was that experience, coupled with attendance at many meetings of priests from various churches in Dawson Creek, that led me to believe that the prayers I gave during a service of worship were more like impersonal recitations of some other man's words. I came to feel that I myself was repeating a vain repetition! It seemed that I was offering the Lord second-hand speech. It also seemed to me that I did not really want to speak to the Lord, at least not directly. It struck me that I was actually trying to keep Him at a distance.
     The question nagged me, if prayer is talking to the Lord, why couldn't I do lust that, whether in private or in public? Why does the Lord require me to speak any differently to Him than I should to you right now?
     Certainly I do not have to be able to speak as eloquently as Solomon during his prayer at the dedication of the temple. Many were the times, for example, when Moses prayed aloud, and yet he told the Lord at the burning bush, "I am not eloquent, either heretofore or since You have spoken to Your servant; but I am slow of speech and of tongue" (Exod. 4:10).
     Gradually I became far more accepting of the impromptu or extemporaneous prayers that I heard among other Christians. And gradually I found that with practice it wasn't so hard to do myself. And I now believe that it is more in accord with what the Lord teaches me in how to pray.


     What are some of the things that the Lord tells us about how to pray!
     Use your own words. Certainly the Lord's Prayer is the most holy prayer we can use. But is it to be the only prayer we are to say? Some have believed this, although I can find nothing that the Lord says to support such a belief. The Lord's Prayer is a Divine example of what we are to pray for. Moreover, I believe that we can say the Lord's Prayer too often. There is a danger that it can be a "vain repetition."


Our lips are speaking while our minds are thinking about something else. Such a prayer is "mere babbling!" (AC 1094)
     If "prayer, regarded in itself, is talking with God," (AC 2535) then we are invited to do just that! Use your own words. Speak your own thoughts.
Communicate. The Writings say that "prayer is nothing but communication" (AC 3285). That is why the Lord said during His sermon on the mount, when ye pray, "do not heap up empty phrases," (Matt. 6:7) for then there is no communication. It is like two people talking to each other with false flattery. We are to speak what is on our mind with honesty and sincerity. "Truth is what prays in a man" (AE 493) and allows communication to take place.
     We cannot have good communication if we stick to generalities and abstractions. This can be as unproductive as declaring to the Lord that I am a sinner. The Word informs me that I must be specific. What exactly did I do that makes me call myself a sinner! Good communication in prayer, then, will require getting down to details-mentioning specific feelings, problems, or matters that you want to talk about.
     Kneel. How important is it to kneel? When reading parts of the Old and New Testaments where someone is praying, including Jesus Himself, quite often the person praying is standing. But there are also examples of kneeling and even prostration. In the Garden of Gethsemane it is written that Jesus "knelt down and prayed," (Luke 22:41) and also that "He fell on His face and prayed" (Matt. 26:41).
     When appropriate, and when reasonably possible, it is preferable that one kneel or be completely prostrated, for this is "a bodily act that corresponds to humiliation of mind" (AC 6266). "What does the Lord require of you but . . . to walk humbly with your God?" (Micah 6:8) Therefore we should resist any idea of a "stiff neck."
     We are told that "all inward endeavors that are of the will, thus of the love or affections, consequently of the life, have outward acts or gestures corresponding to them" (AC 5323). That is why "humiliation of heart produces kneeling . . . (and) humiliation still greater and more internal produces prostration to the earth" (AC 4215:2, 5323).
     During the night when Swedenborg was first called by the Lord, he found himself prostrated. And he writes, "I held together my hands, and prayed, and then came forth a hand, which squeezed my hands hard" (Journal of Dreams 53). Later, Swedenborg was given to say that "external things of the body, that are of worship (include). . .saying prayers kneeling" (Charity 174).



     Begin of childhood. The Word says that "the things which man as a little child in its first age learns eagerly or believes (includes especially this) . . . that he ought to pray daily, and this with humility" (AC 5135:3).
     A child needs to pray daily not only for the good habit it will give him in his later years but also for the special communication it gives him with heaven at the time. "The prayers of infants have a much fuller hearing in heaven than the prayers of adults" (SD 2435). Their little minds are opened and the Lord flows in "for nothing has yet closed their ideas, as is the case with adults: no principles of falsity against the understanding of truth, and no life of evil against becoming wise" (AC 2291; HH 336).
     For the sake of his becoming wise in adult life, a child will be better prepared if he has learned how to pray and has cultivated the habit. He will have an external custom that will become an aid to his regeneration.
     "Every man from his infancy enters upon life from externals (the Writings say), learning to act morally and to speak intelligently. When he acquires some idea of heaven and the blessedness there, he begins to pray, to attend church and to perform the rites of worship" (TCR 568:2). Common experience testifies that an adult is more likely "to pray, to attend church and to perform the rites of worship" if these things had been a well-founded part of his childhood.
     Daily. "Piety (we read) consists . . . in devoting much time to prayer" (NJHD 124). If we are to spend "much time" in prayer, we can see why we read elsewhere in the Word that we are to "always" pray, (Luke 18:1) that we "ought to pray daily," (AC 5135:3) "morning and evening, also at dinners and suppers" (Charity 174). When we are living a life of charity, it is said that we are in fact "constantly praying, if not with the mouth yet with the heart" (AE 325:12).
     When necessary we should pray if only from a sense of duty, for "prayers to the Lord, if made from conscience, as a duty, are good"(SD 3126). It is right and good to pray even when we do not feel like it, but know that we should! The effort is to be made from our conscience.
     Doing Repentance. We pray, "lead us not into temptation, but deliver us from evil" (Matt. 6:13). We hope for salvation. And we can and should be confident that it will come (NJHD 115; TCR 344; AR 67, 553e, 839), provided that we do our part, including praying for it.
     When doing repentance, listen to the emphasis given to the need for prayer in these short passages:


Every man is so constituted as to be able, by the Lord's power, if he begs for it, to shun evils as of himself (Life 31e).
A man must act of himself but from the Lord's power, which he must petition for (Life 104e).
When he sees it and knows what sin is, he is able, if he implores the Lord's help, to cease willing it, to shun it, and afterwards to act against it (DP 278, 281:3).
The Divine Providence works in every man in a thousand ways. . .and its unceasing end is to purify him . . . Nothing is incumbent on man except to remove evils in the external man. All the rest the Lord provides if He is appealed to (DP 296e; Charity 203).
He who leads a life of faith does repentance daily; for he reflects upon the evils that are in him, acknowledges them, guards himself against them, and supplicates the Lord for aid (AC 8391).
Actual repentance is examining oneself, recognizing and acknowledging one's sins, praying to the Lord, and beginning a new life (TCR 528).
Confession ought to be made before the Lord God the Savior, followed by supplication for help and the power to resist evils (TCR 538; AE 936:2, 938:2).
He must pray to the Lord for help (AE 803:2).

     Consider the prayer given by Swedenborg at the time of his call: "And oh! Almighty Jesus Christ, that Thou, of Thy so great mercy, deignest to come to so great a sinner. Make me worthy of Thy grace. . . .Thou hast promised to take to grace all sinners; Thou canst do nothing else than keep Thy Word" (Journal of Dreams 53, 54). Swedenborg says that these words were put into his mouth. Who put them there but the Lord Himself!
     During distress or trouble. While suffering horrendous temptations in the Garden of Gethsemane, the Lord prayed. "Being in agony He prayed more earnestly; and His sweat became like great drops of blood falling down upon the ground" (Luke 22:44). Following the Lord's own example, we are to pray to Him during times of temptation.
     While we are to pray during temptation, that is not to be our only line of defense, otherwise the temptation will serve no use for our own salvation. So the Writings caution us: "They who are in temptations are wont to slack their hands and betake themselves solely to prayers, which they then ardently pour forth, not knowing that prayers will not avail, but they must fight against the falsities and evils which are being injected by the hells" (AC 8179:2).


     If we simply ask the Lord to take the temptation away, then the request is "little heard," for "the Lord does not heed prayers that are contrary to the end, which is salvation" (AC 8179:3). Our prayer is always to be qualified with the request that not our will but the Lord's be done.
     Sometimes we may not be sure of whether or not we are in a spiritual temptation, but we are sure when we feel distress and are sorely troubled! And we can pray about it. Consider the misery of Hannah as she continued childless. "She was deeply distressed and prayed to the Lord, and wept bitterly" (1 Kings 1:10). She poured out her soul. The Lord heard her and gave her a son, Samuel.
     How often did the Children of Israel beg to be delivered from a distressing punishment that was their own fault? On one occasion the "people complained in the hearing of the Lord about their misfortunes; and when the Lord heard it, His anger was kindled, and the fire of the Lord burned among them, and consumed some outlying parts of the camp. Then the people cried to Moses; and Moses prayed to the Lord, and the fire abated" (Num. 11:1-2). A similar thing happened when the people said to Moses: "Pray to the Lord, that He take away the snakes from us" (Num. 21:7).
     Imagine the agony of King Hezekiah after reading the letter of Sennacherib, promising the massacre of those in Jerusalem. He could not defend himself. The situation seemed hopeless, but still he went to pray.
     "Hezekiah went up to the house of the Lord, and spread (the letter) before the Lord, and said: 'O Lord the God of Israel, who art enthroned above the cherubim, Thou art the God, Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth. Incline Thy ear, O Lord, and hear; open Thy eyes, O Lord, and see; and hear the words of Sennacherib, which he has sent to mock the living God. Of a truth, O Lord, the kings of Assyria have laid waste the nations and their lands, and have cast their gods into the fire; for they were no gods, but the work of men's hands, wood and stone, therefore they were destroyed. So now, O Lord our God, save us, I beseech Thee, from his hand, that all kingdoms of the earth may know that Thou, O Lord, art God alone" (2 Kings 19:14-19).
     We hear a beautiful, moving plea of a man facing certain disaster. He asked the Lord for help. Isaiah the prophet brought a swift answer: "Thus says the Lord, the God of Israel: Your prayer to Me about Sennacherib king of Assyria I have heard" (2 Kings 19:20). That night the angel of the Lord decimated Sennacherib's army.


     Similar prayers for help in distress are found in the Book of Jonah, when Jonah had been swallowed by the fish, and also throughout the Book of Psalms.
     Reading the Word. Reading the Word should be a prayerful time. The Lord is speaking. He is telling us things that He would like us to know. We need to ensure that we are hearing or understanding properly requiring us to talk as well, asking the Lord exactly what He means and whether or not we have the right message.
     We are told that "the Word should be searched with devout prayer to the Lord for enlightenment" (AC 5432e; AR 956). We are to take notice that, "at this day, everyone who, while reading the Word, approaches the Lord alone, and prays to Him, is enlightened in the Word" (Doct. of the Lord 2e).


     I have been speaking of the times and states in which we should pray, with mention of several specific things for which we should pray. Consider now some further specific things that should make up the content of our prayers.
     Direction. We need to ask the Lord about the direction of our lives. "Make me to know Thy ways, O Lord; teach me Thy paths. Lead me in Thy truth, and teach me, for Thou art the God of my salvation" (Ps. 25: 4-5).
     We are told that "it is because prudence is from God and not from man that the Christian in his devotions prays that God will lead his thoughts, counsels, and deeds; adding also, because from himself he cannot do this" (DP 191:2; SD 3527). In fact it is said that "whoever prays in his heart to God implores Him to lead him, because He is able" (DP 157:8).
     Soon after his call to be a revelator, Swedenborg wrote: "Lord Jesus Christ, lead me to and upon the way on which You would have me walk" (Intr. to Word Explained, p. 122).
     It is not just with long-term goals that we need to be given direction. We can profit by directly asking the Lord's help in immediate matters in which we do not know the way to go.
     When the servant of Abraham reached Haran, the city where he was to find a wife for Isaac, how was he to go about his immediate task! He began by praying. But before he had finished speaking to the Lord about his problem, the answer came as Rebekah walked into sight (Gen. 24:15).
     In the memorable relations we are occasionally told of people stopping their discussion to ask the Lord for immediate direction.


     New Church. We are to pray for the New Church. "Thy kingdom come." "He who knows anything of the Lord's coming, (we read) and of the New Heaven and New Church, thus of the Lord's kingdom, should pray that it may come" (AR 956).
     When a building is being consecrated for the worship of the Lord, "prayer must be offered that God may be present, and there unite Himself with the Church" (TCR 126).
     Spiritual health. We are to pray for our own spiritual health. "Give us this day our daily bread." A wise man is aware of the source of all that is good and knows what he should ask for. "To those who are in a life of love and charity it is given from the Lord what they are to ask, therefore they ask nothing but what is good," (AE 325:8) "for only heavenly and spiritual things" (AC 2535).
     Charity. We are to pray for strength to show charity toward others. "Forgive us our debts, as we also forgive our debtors." And the Lord says, "Whenever you stand praying, forgive, if you have anything against any one . . . ." (Mark 11:25)
     If we should withhold forgiveness toward someone then our piety, our charity, our worship, is a mockery. Then we have not believed in the Lord and therefore our "prayers become in heaven like bad-smelling odors . . . ." (TCR 108) Without removing such a glaring evil, "prayer to God is not heard" (TCR 394:4; Jeremiah 7:16). "If I regard iniquity in my heart, the Lord will not hear me" (Ps. 66:18).
     Consider how Saul allowed himself to develop and express hatred toward David. Consistently he disobeyed the Lord. It is a tragic and pitiful scene when Saul calls up Samuel from the dead and says to him, "I am in great distress; for the Philistines are warring against me, and God has turned away from me and answers me no more" (1 Samuel 28:15).
     Because of the wickedness of the people, the Lord told Jeremiah: "Do not pray for this people, or lift up cry or prayer for them, and do not intercede with Me, for I do not hear you" (Jer. 7:16).
     Prayer is useless and accomplishes nothing unless we first make a deliberate effort to abstain from thinking and doing evil, making the necessary effort to live by what the Lord teaches us. Then our life of charity is genuine, and our prayers, our adoration and worship of the Lord is acceptable to Him (AE 248e).


     A general summary of all that is taught about prayer is given to us in this passage from the Heavenly Doctrine:


     Let them pray in this manner: 'That the Lord may be with them continually, that He may uplift and turn His countenance to them, that He may teach, enlighten, and lead them, because of themselves they can do nothing that is good, and grant that they may live; that the devil may not seduce them and pour evils into their hearts, inasmuch as they know that if they are not led by the Lord, he leads them, and breathes into them evils of every kind, such as hatred, revenge, cunning, and deceit, as a serpent instils poison; for he is at hand, exciting and continually accusing, and when he meets with a heart turned away from God, he enters in and dwells there, and draws down the soul to hell. O Lord, deliver us' (AE 1148:4).

     Further remarks on prayer will appear in the March issue. [Ed.]


     I want to say at once that the translation of the Writings in the Standard Edition published by the Swedenborg Foundation is invaluable. Its literal faithfulness to the Latin is a godsend for scholars and especially for us who read Latin laboriously. And if you have no Latin at all, where else could you learn for yourself what Swedenborg said!
     Yet you often hear the complaint that the Writings are in "obsolete mid-Victorian English."
     They aren't, of course. The English we associate with the Writings does not resemble idiomatic English of any period in the history of the language. It hardly pretends to, and shouldn't. It's a unique style that marshals any English word or phrase that will give the best idea of how the original Latin expressed itself.
     This is precisely the translation's value for scholarship. At the same time, this is its greatest flaw in the eyes of your average reader. He puts it aside in exasperation or despair. He wants to read something like the instantaneous translations you hear in the UN or a summit conference. What he sees is something like an interlinear translation for foreign language students-only he's not interested in the foreign language.
     Two years ago I showed a volume of the Arcana to a college-educated engineer who loves the Bible. He gave it back with a sneer that "it's just gobbledegook." This means that he never found out what Swedenborg was saying. How could he evaluate the substance if he couldn't handle the form?


     A long time ago I remember a very loyal New Churchman confiding to a small group that he never read the Writings "because of all the footnotes." Now, footnotes are scarce as hen's teeth in the Writings, so he obviously had some other reason-like the fact that when the prose is stuffy and difficult you assume there must be lots of footnotes.
     A few years ago I gave an anonymous questionnaire to a gathering of twenty-six New Church people to find out what our reading habits really were. I'll cite a few of the more interesting results of the questionnaire.
     Only three of the twenty-six said they read Swedenborg every day.
     Another four read regularly, but not every day.
     That means that nineteen of the people evidently did not read regularly-though fifteen said they read occasionally.
     The general reading habits of the group were dramatically different. Twelve of the people said they read lots of books a year, and twelve said they could read a book in a week or less!
     Why should there be so many good readers-even in the General Church membership, let alone outside it-who don't turn their gift to reading Swedenborg?
     Ironically, Swedenborg's Latin prose is crisp, concise and utilitarian, compared to our most available translation of it. Divine Providence, for example, runs about 300 pages in Latin, with about 350 words to a page. In English it takes 364 Pages at 400 words to a page. The Latin original has about 105,000 words, while the translation takes more than 145,000 words-an increase approaching fifty percent! Why!
     Without claiming to be a Latinist, I have read enough Latin to notice that, for one thing, Latin has a more graceful way of handling the passive voice than English has, so that every time Swedenborg uses a passive, a close translation inevitably comes out relatively verbose.
     The English expression I am carried, for example, takes only one word in Latin-portor.
     Then there is the gerundive in Latin, which can say in two words like esse delendam something that it takes English four words to say-is to be destroyed. (Actually, to be to be destroyed!)
     Latin also has deponent verbs, which have the passive form even though their force is active. Latin just seems to have more of an affinity for the passive voice than English does.
     Latin can be beautifully concise and still use lots of passives. Concise English can use passives only occasionally. English lends itself to active constructions like "the Lord led them," while Latin lends itself to passive constructions-e. g., ducti sunt Domino. We only approximate the effect if we say "they were led by the Lord"-not a word-for-word translation by any means, mind you, but a six-word-for-three-word paraphrase.


     English pronouns and articles account for a lot of words that Latin gets along without. Take the first seven words of Divine Love and Wisdom 131:
     The turning of angels to the Lord. . . .
     The whole sentence in the Standard Translation is "The turning of angels to the Lord is such that at every turn of their bodies they look toward the Lord as the sun in front of them."
     In Latin this phrase takes only four words. "The turning" is one word, conversio. "Of angels" is one word, ad dominum. "To the Lord" is two words, ad dominum, instead of three. Nearly doubling the number of words in this phrase introduces one hurdle for the reader, and in this case a second hurdle intrudes in the form of a phrase which is not very idiomatic English. We would normally say something like, "The angels turn to the Lord in such a way that," etc.
     In addition to the matter of wordiness, there are many other types of Latin constructions that come into English as just plain awkward, again due to the different geniuses of the two languages. I'll give only one example by way of illustration. Divine Providence 19 begins:

     Quod id quod est in bono. . . .

Translated word for word this could come out "That that that is in good. . . ."
     The Standard Edition improves on this with "That which is in good. . . ." It simply ignores the opening conjunction that Swedenborg is so fond of using in his rubrics.
     Standard English today would probably go one or two steps further, avoiding the stilted that which and dealing somehow with the puzzling is in good-perhaps "What participates in good. . ." or "What belongs to good. . . ." Today we only use the phrase is in good to mean "is on good terms [with]."
     The whole sentence in the Standard Edition is "That which is in good and also in truth is something, but that which is in evil and also in falsity is not any thing." Then the next sentence refers us to number 11, where approximately the same idea is handled with "have relation to good and truth."
     I feel sure that all members of the Church are, like me, eager to have the textual work and the new translation of Swedenborg which is in preparation. But at present the best we have is the Standard Edition, and I, for one, feel that a good, crisp re-write of this translation would fill an urgent need.
     A set of examples should show how and why. The first is a number from the Writings in Latin. The second is the same number taken from the Standard Edition. The third is a re-write of the Standard Edition, using the Latin for consultation. Divine Providence 19 will serve. We already had a glimpse at it.


     1. Quod id quod est in bono et simul vero sit aliquid, et quod id quod est in malot simulfalso non sit aliquid: quod id quod est in bone et simul vero sit aliquid, videatur supra n. 11, inde sequitur, quod malum et simul falsum non sit aliquid. Per non esse aliquid, intelligitur nihil potentiae illi esse, et nihil vitae spiritualis: illis, qui in male et simul false sunt, qui omnes sunt in inferno, est quidem potentia inter se, malus enim malefacere potest, et quoque mille modis malefacit, attamen non nisi quam ex male potest malefacere malls, sed ne hilum potest malefacere bonis, et si bonis malefacit, quod fit quandoque, est per conjunctionem cum eorum male; ex eo sunt tentationes, quae sunt infestationes a malis apud se, et inde pugnae, per quas boni liberari possunt a suis malis. Quoniam nihil potentiae est malis, ideouniversum infernumcoram Domino est non mode quemadmodum nihilum, sed est prorsus nihilum quoad potentiam; quod ita sit per multam experientiam confirmatum vidi. Sed hoc mirabile est, quod omnes mali credant se potentes, et quod omnes boni credant se non potentes; causa est, quiam alipropriae potentiae, et sic astutiae et malitiae, tribuunt omnia, et nihil Domino; at boni nihil tribuunt propriae prudentiae, sed omnia Domino, qui est Omnipotens. Quod malum et simul falsum non sint aliquid, est quoque quia illis nihil vitae spiritualis est; quae causa est, quod vita infernalium non dicatur vita sed mors, quare cum omne aliquid est vitae, non potest esse aliquid morti. [about 250 words]

     2. That which is in good and also in truth is something; but that which is in evil and also in falsity is not any thing. It may be seen above (n. 11), that what is in good and also in truth is something; and from this it follows that what is in evil and also in falsity is not any thing. Not being any thing, means to have no power and no spiritual life. Those who are in evil and also in falsity, and all such are in hell, have indeed power with one another; for an evil person is able to do evil, and does it in a thousand ways. And yet only from evil is he able to do evil to the evil; and not in the least is he able to do evil to the good; and if, as is sometimes the case, he does evil to those who are good, it is by a conjunction with their evil. This is the source of temptations, which are infestations by the evil who are with men, and consequent combats by means of which the good can be freed from their evils. As the evil have no power, so before the Lord the entire hell is not only as nothing, but in respect to power is absolutely nothing, as I have seen proved by abundant experience. And yet, what is wonderful, the wicked all believe themselves to be powerful, while the good all believe themselves to be destitute of power. The reason is that the evil attribute all things to their own power, and thus to shrewdness and cunning, and attribute nothing to the Lord; while the good attribute nothing to their own prudence, but all things to the Lord who is Almighty. Evil and falsity together are nor any thing, for the reason that there is no spiritual life in them; and this is why the life of the infernals is not called life, but death; since, therefore, all that is any thing must be ascribed to life, nothing [that is real] can be ascribed to death. [about 350 words]


     3. What participates hi good and truth together is something, but what participates in evil and falsity together is nothing.
     Number 11, above, shows that what relates to good and truth together is something, so anything relating to evil and falsity together is nothing. Not to be anything, we understand, means to have no power and no spiritual life. The evil and the false, who are all in hell, do have power among themselves, for an evil person can-and does-do evil in a thousand ways. Still, he can only do evil from evil, and to the evil, but not at all to the good.
     If he sometimes does evil to the good, it is by making use of the evil in them. This results in temptations. The evil about them infests, and the consequent struggles can free the good from their evils.
     Because no power belongs to the evil, all of hell not only seems like nothing before the Lord but in fact is nothing, so far as power goes. I have seen abundant proof of this.
     But the astonishing thing is that all the wicked think they are powerful, while all the good think they are not, because the evil credit the Lord with nothing and give the credit for everything to their own power-shrewdness and cunning. The good attribute nothing to their own prudence but everything to the Lord, who is Almighty.
     There is another reason why evil and falsity combined are nothing: they have no spiritual life. This is why we call infernal life death, not life. Everything belongs to life, so nothing can belong to death. [about 270 words]

     Please observe that what you have lust read is not a new translation. And it is not the kind of paraphrase you find in The Reader's Bible or Good News for Modern Man. Instead, it is a re-write of a translation. In other words, it actually says what the translation says, but in an idiom that we are used to in our secular reading and conversation.
     If you grew up in a New Church community, as I did, you heard the "language of the Writings" from the cradle, day in and day out, in church, in school, and sometimes at home. Ever notice how readily we fall into it, say, when we get up to propose a toast! We've been talking with the others at our own table in perfectly normal English, but when we find ourselves on our feet, out it gushes: "Much has been said of that by which we are affected. . ." instead of lust plain, "You've heard a lot already about what we love. . ." We get so used to it in reverent contexts that the patois itself seems to shed a dim religious light.
     But does it really come from the Writings themselves! Does it really help us communicate better among ourselves? Does it really create a favorable impression in our missionary efforts?




     Sometimes it seems unfair that the angels in heaven cannot have children. Instead, we are told, they have spiritual offspring. "From marriages in the heavens, although married couples live together much as they do on earth, there are born not children, but goods and truths in their place" (AE 1000). Goods and truths in place of children! What kind of picture does this present to our minds! Do we think of spiritual offspring the way many Christians think of spirits-that they are like a breath or a puff of wind or ether! Or is spiritual offspring some mental creation that we can hardly understand and not at all picture until we come into the other life!
     Our idea of spiritual offspring may be more clear if we think in terms of the relationship between the married couple and the rest of society. Several passages indicate that the love a husband and wife have for other people is a product of their love for each other.

     Mutual love, such as there is in heaven, is not like conjugial love. Conjugial love consists in desiring to be in the other's life as a one; but mutual love consists in wishing better to another than to one's self, as is the case with the love of parents toward their children, and as is the love of those who are in the love of doing what is good, not for their sake, but because this is a joy to them. Such angelic love is derived from conjugial love, and is born from it as a child from its parent (AC 2738, emphasis added; see also HH 385, CL 65).

     We have a whole chapter in Conjugial Love to tell us how love of offspring is born from conjugial love (CL 385-414). However, as the above passage indicates, a couple's love for their children is only one of the forms that mutual love can take. The off spring of a true marriage includes all loves that are heavenly and spiritual. "Conjugial love is the fundamental love of all loves, celestial, spiritual, and therefore natural . . . . Conjugial love then is as the parent and other loves as the offspring" (CL 65, emphasis added; see also AC 4277). Again, "From the marriage of good and truth in the heavens descend all loves, which are such as the love of parents toward their children, the love of brothers for one another, and the love for relatives, and so on, according to their degrees in their order "(AC 2739; cp 2738).
     One form of mutual love is a chaste love of members of the opposite sex. The whole Word teaches that we should love our neighbors, and our neighbors are both men and women. Yet if a love of the other sex is to be truly spiritual, it must be free from any allurement. So we are told that for friendships between men and women outside of marriage, "the conjunctions of minds and not at the same time of bodies, or the effort toward this conjunction alone is a spiritual and therefore a chaste love; and this love they alone have who are in love truly conjugial (CL 55:7, emphasis added).


     In general, these passages seem to indicate that a marriage which is spiritually productive will look not only inwards to the perfection of the marriage, but also outwards to loving and serving others. For instance, imagine the common case of the married man who has a woman colleague. She is his neighbor, and he should love her. Often this will be an occasion for an unchaste love to arise. But if the man is wise enough to flee from adultery, and if his wife lovingly nurtures and encourages that wisdom, then a chaste love can be born. Wisdom will be the father, love will be the mother, and the offspring will be a chaste love for his colleague-a love which (when truly chaste) can become sweeter than any other love except conjugial love (CL 55:3).
     There is also spiritual birth involved in raising children. In most ancient times, children loved their parents "not on account of their birth from them, but because of the instruction and wisdom received from them, which was a second birth, in itself spiritual, because it was the birth of their spirit" (DP 215). It is easy to see that even in a disordered world a child's ideas and attitudes are the offspring of his parents' relationship with each other.
     Of course, the mutual love which springs from a true marriage can take many different farms. A man who has worked for years on a book will often dedicate it to his wife. Why! Because she played a part in bringing forth the book which no one else could have filled. The husband begins with an idea, a dream, a hope. His wife takes that idea and nourishes it, carries it in her mind, and gives inspiration and encouragement in hard times. After the book is born, she may continue to work on perfecting it, improving it, proofreading it, just as a mother chastens and educates her children, and just as the angels from spiritual parental love care for their spiritual offspring (see CL 211).
     Any time a husband or wife accomplishes something good, and gratefully acknowledges, "I couldn't have done it without you!"-can't we say that that good thing has been born from their conjunction-a kind of spiritual offspring !
     "The wisdom that is in men from the Lord feels nothing more delightful than to propagate its truths; and the love of wisdom which is in wives from the Lord feels nothing more delightful than to receive them, as in the womb, and so to conceive, carry, and bring them forth (CL 115).




     The Lord is good to all and His tender mercy is over all His works. In His infinite wisdom He gently leads the paths of men, illustrating in His Word the life of heaven and its beauty so that we can find the freedom to enter into its joys. Infinite wisdom, revealed in the Word, outlines the path to heaven. Its spiritual and natural senses serve as the Lord's rod and staff which comfort us in times of trouble. In addition, the Lord constantly pours upon us the sphere of His love. We are constantly able to enter into the stream of this inflowing affection and so into the stream of His providence as we allow good loves to find expression in our lives. We learn from revelation that this love, coupled with wisdom drawn from the Word, makes us truly human, truly created in the image and likeness of God. And, wonderful to say, as wisdom from the Word is united to inflowing love in the life of use we come into the true peace of heaven with its inmost innocence. We read: "When first born, man is introduced into a state of innocence, in order that this may be a plane for all the succeeding states, and be the inmost in them; which state is signified in the Word by a 'suckling' . . . (then) as he advances further in age, he is introduced into a state of the affection of truth; this as signified by 'young men,' and the subsequent states are signified by 'men,' and finally by 'old men.' This last state, signified by 'old men,' is the state of wisdom in which is the innocence of infancy; thus the first state and the last are united; and man, when old, being again a little child, but wise, is introduced into the Lord's kingdom" (AC 3183). The innocence of wisdom attained by the humble acknowledgement that all things are from the Lord, by the union of truth with charity, is indeed a most precious gift from God; for such innocence, though it has experienced the pain of evil and the full force of falsity; though it is fully aware of our potential inhumanity to one another, still recognizes the Lord's mercy and love, and so rests content in the stream of His providence. Good affections flowing from the Lord lift up the individual into the beauty of innocence united with wisdom. Full trust is the result. We join with the psalmist in acknowledging the Lord's tender mercy: "The Lord is my shepherd, I shall not want."
     Today we gather to celebrate the resurrection of our dear friend, Margit Boyesen. We trust that she now enters into a life more perfect than anything we can experience here on earth. Of course, we recognize our temporal loss.


We mourn our present inability to share with Margit in the uses we hold dear. Our affection suffers the pain of loss; but we remember the Lord's words: "Blessed are they that mourn for they shall be comforted." We know that those who hope and patiently wait for the Lord will find such comfort. Hope, of course, comes from a vision of future happiness, a vision plainly revealed in the pages of revelation. We know the world which Margit now enters. We know that in the Lord's good pleasure that world will also become ours. As we patiently wait for the Lord's leading we find comfort in this reality. Still we mourn. We shall miss our friend. We shall miss the sparkle in her eyes, the force of her devotion, the smile on her lips, the fairminded openness which was ready to speak clearly to different sides of an issue, but always from the firm foundation of truth made her own through life. To us the innocence which we saw in her face was that true innocence of wisdom which the Lord has described for us in His Word. We shall miss our friend. But at the same time we can rejoice for her. We can rejoice for her in the knowledge that the infirmity of age will become but a distant memory as she grows young in the full beauty of wisdom which is the spiritual reality of true femininity. We can rejoice in the knowledge that she is now among friends, both those she knew here on earth and new friends with whom she shares spiritual affinity. Indeed, we rejoice for her in the knowledge that among those she is now meeting is that perfect partner who will complete her life. The joy she had in describing the ideal of love truly conjugial to many young people in the church now becomes a reality for her. The priceless gift of love which the Lord grants to those who look to Him in their daily lives now opens before her.
     Still further cause for joy in our knowledge of her spiritual awakening is the reality that heaven is a life of uses. Those things to which Margit dedicated her life on earth will continue to inspire her with happiness in heaven. Care for the development of young women into the true beauty of ideal femininity, concern and respect for each student entrusted to her, dedication to excellence in her field which necessarily involved the full application of revealed truth to subject matter; indeed these fundamental uses which we associate with our friend will continue in her new life, and, in fact, will increase, for Margit no longer suffers the pain of natural sickness, or the infirmity of age.
     Our friend was born in Sweden nearly seventy-two years ago on the first day of the new year. She grew up in her native land, taking an active part in the life of the church, entering into the uses of the church young people's discussions.


In these discussions her love for revealed truth took form and grew. At length, after achieving success in a career in Sweden, she decided that the Lord was leading her to work with the young people of the church, and so she left her homeland to become a New Church educator. After training at the Academy, she began her career with young people as an eighth grade teacher. Students learned quickly to love and respect her. They could trust her instruction and feel her warmth. In time she undertook responsibilities in the Academy College as Dean of Women and teacher of Sociology where she developed a unique course for young New Church women. During this period Margit also taught in the Academy Girl's School, developing a course in Human Body which has inspired many, many young women with both the ideal of true femininity and an affection for the subject. This latter work continued even into the present academic year, although Margit herself suffered physical pain as she pursued her goals. Clearly such a career has touched the lives of many, many young people with the inspiration of her dedication and her devotion. Yet, although she had accomplished so much, the sphere about her was always one of humility. She presented to us a true model of feminine wisdom which was once described by angel wives in these words, "You (men) exult over us on account of your wisdom, but we do not exult over you on account of ours; and yet ours excels yours, in that it enters into your inclinations and affections, and sees, perceives, and feels them" (CL 208). Yes, we shall miss our friend. We shall miss her accomplishments. We shall miss her example. But we rejoice for her in her new life. The uses which she cherished continue both for her in the new world which she enters and for us in the world she has left. And with uses shared there comes a special peace, the peace of use which unites itself with the innocence of wisdom in the inmost heavens. Jesus said: "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid" (John 14:27). Amen.


     A Scriptural phrase quoted strikingly in the Writings is, "They shall sit under their own vine and under their own fig-tree, none making them afraid" (A. E. 403:12). Certain verses seem to lend themselves especially to occasions of thankful rejoicing when people can come home. We are sometimes astonished at the amount of feeling stirred within us when someone can at last be "in his own city, in his own home" or can "set foot on the longed-for land" (T. C. R. 304). We would like to comment on this in the March issue.




     At a recent annual meeting of the Pittsburgh Society, the pastor spoke of a goal, now seriously being considered, of doubling the membership of the General Church in a decade. Among the invited comments from the floor was one which seemed disarmingly simple. In capsule, the suggestion was that each existent member of the Church make it his goal to "bring in" one person in the next ten years. This goal would seem within grasp even to the least evangelic of our ranks. We might simply reexamine the question in 1990 and either congratulate ourselves or address our failure to achieve the goal, whichever the case.
     Most self-respecting growth-oriented endeavors would be more systematic in approach, be they business, political party, or church. At the risk of appearing mundane, I thought there may be some provocative value in a "speculative analysis" of our living church. If I seem too introspective, I can only assert that self-examination is a basic tenet of our belief.
     In essence we are speaking about the exposure of a set of ideas, their implantation and growth within a larger society than we may have traditionally considered. One approach that has been used is that of Mr. Hugh Gyllenhaal where, by use of a questionnaire, he samples the thoughts and feelings of newcomers to the Church.* I am sure this is a valuable tool in gaining insight into how our Church may appear to others and into the points of contact. One interesting finding in this very small sampling, done in 1977, was that the most frequent initial point of contact was with laity.
     * Questionnaire to New Church New Member s1977-designed by Hugh Gyllenhaal
     The enticing formula: 1 member + 1 newcomer/10 years = Church X 2110 years, however, is statistically unsound. We all now know there is an attrition rate comprised of those who leave this earth, and those who leave the Church. The first seems certain; the second has historic argument. It would not be fair-minded in at least a sampling sense to neglect asking those people who seem to lapse membership: "Why!" By questioning only those who join our Church, we are introducing a selection bias which may please us but which may limit our growth.


     The ultimate question as to why we have not grown as a church may be restated more appropriately, "Why is it that we have grown at a rate which raises concern!" To explain our questioned growth as a reflection of the state of the world implies the ominous conclusion that we are powerless until "the world" becomes ready for the Church.


I suspect we would be better served by formulating less generalized conceptions of "the world" (society in general), and perceiving it rather as a marketplace for ideas. Some evangelistic religions grow at an astonishing pace in that marketplace, and there are certainly receptive people who are searching for more meaningful religions-witness the Gyllenhaal questionnaire.
     If we are to consider those receptive people as our potential growth pool, then it is logical to consider the elements along the chain of our influence, and the modes for positive interaction. First consider the Revelatory sources which carry the doctrinal substance of our beliefs-the Word and the Writings of Swedenborg. The truths of these revealed sources find their way into man's willful life through direct reading and contemplation and/or through the pastoral efforts of the ministry. These truths are fortified in an individual insofar as they would comprise his willing and acting being. The elements of our living church then would be (1) the truths themselves; (2) the Revelatory sources-their form, style, accessibility; (3) the ministry; and (4) our people, as they reflect a dynamic composite of our social ideas, our educational values, and the very personal feelings which come from the synthesis of workable rules of living from those truths. These all represent potential points of interaction with receptive people.


     For what may seem a frivolous digression, I would like to comment on the plight of the blue whale, described by the NATIONAL GEOGRAPHIC.* Their estimated number in 1976 was 13,000, a mere 6% of its pre-whaling count, and at that time there was general concern over its impending extinction. Notwithstanding the species' social tendencies, there remained the discomforting law that a finite number existed where the odds fail for successful reproduction. In other words, the meeting and mating of two reproductive individuals in the immensity of the sea would occur at a rate unable to keep pace with their attrition. Although I am not suggesting that humans, in our multi-dimensional world and with our extraordinary communicative skills, can be compared to whales in the sea, there is one valid parallel for the purposes of this paper. This has to do with exposure. I'm not so concerned with the downside limit for man to propagate a powerful set of ideas. The supreme example of Jesus Christ illustrates this. In terms of growth, however, the odds of touching a receptive being increase with the chances for interaction. This has distinct implications in terms of where New Church people live, work, become educated, and worship.
     * National Geographic Vol. 150, No. 6 December, 1976
     The well-spring of our efforts to grow, then, are the Writings.


I suspect that for most newcomers the appeal of the Writings is in their quality for clarification rather than the delineation of an entirely new substance for religious life or thought. Although there clearly are distinctive teachings in the Writings, the newcomer usually finds himself confronted with an explanation of the traditional Christian issues and concerns. Many people believe in an afterlife; nowhere is that afterlife described in detail like in the Writings. The holiness of marriage would be verbally confirmed by many Christians and non-Christians today, but the dynamics of the marriage relationship are uniquely spelled out in CONJUGIAL LOVE. We must not err in thinking that because the Writings elaborate and explain the Trinity to a full measure, people of other persuasions are necessarily believers in three separate Divine Beings.
     One quality of the Writings which I find important is their interpretive nature. I don't mean to imply that they are arbitrary or mystical in their message, but rather that they do not address every contingency of modern-day living in a 1-2-3 cookbook fashion. This seems consistent with our notion of: the individual nature of man's relationship with God, of the importance of an active inquiry into matters of the spirit, and it fits well with our concept of human freedom.
     I think it very wise on the part of our clergy to teach these revealed truths in a clear and direct fashion, yet respect the truth that the individual judgment of man is the Lord's province alone. There are no go-betweens. We have all witnessed the devastating effect on the authority of some churches that comes from an over-indulgent prescription of edicts and individual judgments. We know of the prominence of fear in some religions, but we also know that the rational mind cannot reach its fullest potential in that environment. I think our ministers are aware of these things and some have an exquisite sense of expressing our teachings in a welcoming tone, a tone that clearly instructs without judgment, a tone that inspires one to do better without feeling crushed about one's failings. These are strong attributes if we are talking about appealing to others.
     It was pointed out in the Gyllenhaal questionnaire that the initial point of contact for newcomers was with laity. This would seem reasonable in view of the numbers, and the chances for interaction. If we accept that each individual is an energetic sphere in the form of a person, with his multiple activities and appearances whose influence on others is dynamic (varying in strength and polarity), then we might influence people in any number of ways depending on the positivity of our message and the state of the recipient. We know that the higher motives-concern for others, and steadfast respect for truth-come from God; that deceit, pettiness, stubbornness, disregard for others emanate from man's natural tendencies. To transmit our church to the receptive world there must be exposure of enough of the worthy forces incorporate in walking, talking, working and living Swedenborgians to increase the chances of a harmonious interaction with receptive persons.


The story of the blue whale is recapitulated but instead of propagating swimming mammals, we have the chance to promulgate ideas. It seems counter-productive to believe that the rate-limiting step in this propagative process is the scarcity of receptive people, although this has not been studied. I feel there may be room for improvement in both the frequency and strength of our message-sending, as individuals and as New Churchmen. The frequency of dir interactions has to do with where and with whom we work, live and socialize. Each person must find his formula here. Although the Writings tell us of the momentary nature of our life on earth, relative to eternity, they also expand upon the significance of that moment.

     (To be continued)                              


     Let me sketch an analogy to describe marital communion and growth. Think of the married couple as living together inside a womb-an invisible spiritual womb, that is-a heavenly sphere full of the presence of the Lord and His angels. Opening themselves to the Lord, they can be fed and nurtured from the finest substances. The conception, development, and rebirth of a marriage can parallel those stages of a fetus, begun at a propitious and divinely arranged time in the course of a marriage. (See references at the end of this article.)
     The married pair is protected in this beginning by their home, as the fetus is protected by the chorion, or outer membrane. The inner fetal membrane, the amniotic sac, is their home in the mind. Here they live with the water, or applied truth, cushioning and nurturing them. At the end of their life together on earth, they hope to come down the birth canal to be reborn in their second life as one angel.
     From one man and one woman, as from a sperm and an ovum, they join together to become a living organism.


They begin to grow as one angel. The newly-formed cell cluster, protecting the soul in a sphere of its own, implants itself in the uterine lining for shelter and nourishment, like partners going to the Word for daily worship, open to each other and the Lord. Two partners can discover a renascent spiritual relationship, similar to that of a honeymoon, when they made a commitment to live more fully the life of regeneration together, to continually keep the Sabbath, to put the marriage and the Lord's presence with them before their separate and sometimes disjunctive selves. Of course, there will be times when they take the beauty of their marriage for granted, but this is all the more reason to be aware of the magnificence of their present states.
     In the spiritual womb, the couple grows from the head down, as the embryo grows in the physical womb. The head is the largest part, just as the understanding has the most important role in the beginning of the growth of a new angel. The couple takes the Lord's commandments and puts them in every least particular of their life, just as nourishment from the womb flows into every least cell of the embryo. And like the embryo, their spiritual DNA molecules have the double helix. Deep inside there are two strands twisted about each other, with pairs of chromosomes combined just right-building blocks working to produce a specific identifiable angel. They know instinctively and by training that they cannot combine their genetic heritage at random. They must arrange their spiritual genes (talents, geniuses, temperaments, temptations, and hereditary weaknesses) in the proper sequences. Only the Lord can really provide the miracle of rebirth, but they must work with Him. They must be aware of which genes should be masked, which should be balanced, and which should be expressed.
     Their work plan is strictly personal, and cannot be duplicated from someone else. "Conjugial love is of infinite variety, not being the same with one person as with another" (CL 5 7). They must work carefully and delicately in this womb, and from the Lord develop an immune system in every least particular of their being, teaching their spiritual body cells which foreign intruders must be resisted. They have to learn what can harm the marriage, and treat the marriage as carefully as the Lord provides for every fetus. They must teach their cells not to turn against themselves, and like a cancer, devour their own healthy cells. They must learn which cells in their marriage should create new cells, to take over as soon as they are needed but not before. Timing of each developmental step is crucial, and leads to the proper formation of the next stage.
     Nothing is complete in the embryo stage. In the beginning, the couple's heart appears very close to their mouth. In less than twenty-eight fetal days, this spiritual heart begins to beat. Arms and legs, brain and nervous system, backbone and face begin to develop, with their corresponding spiritual qualities.


The heart moves down to its proper place. They've just begun, but the promise of life is there. When they complete this period of development of details, they advance to the fetal stage. The correspondences are too numerous to list, but I invite the reader to make some discoveries on his or her own.
     Soon the liver and spleen produce blood cells, and the yolk sac next to them has done its part. Then the bone marrow takes over that precious production. The fetus begins to manage on its own. White blood cells begin to form in the lymph nodes and thymus. The heart begins its differentiation into ventricles, and blood vessels expand and push outward, creating a perfect network for their total nourishment-a life giving cycle of good and truth.
     Interaction between the brain and the skin leads to the miraculous formation of the eyes. They begin to see and perceive new things. Bone tissue begins with gristle, and is replaced gradually by bone. The outer ear folds out into an instrument of obedience, early in the fourth month (HH 96, 97).
     The couple must constantly change their surroundings, their amniotic fluid. Waste products have to be discharged to keep their living quarters pure. They must keep the necessary surrounding warmth, heat, and love at precise levels (HH 14). Substances have to exist in their surroundings for the future functioning of their spiritual lungs. Hair, fingernails, and tiny whorls on the fingertips form from minute blueprints. The fetus begins to work its mouth, grasp, and cling, preparing for a life of spiritual communication and conjunction outside the womb.
     Forty weeks-years of growth pass. The couple is full term. Development, temptations, trials and disease behind them, they begin their last hard journey down the birth canal. They anticipate the happy face of a pleased Heavenly Father waiting to greet them as they burst into new life as one angel. But what a different world they'll live in." What peace beyond all telling. What joy for them whose feet stand by the crystal river and walk the golden street."


     "Two consorts are not called two, but one angel" (HH 372).
     "Their love grows every day into conjunction even so that they are no longer two, but as a one" (CL. 44:6).
     "The lives of both unite themselves; consequently their souls" (CL 482).
     "Seeds . . . can produce forms of uses, and then deliver them as from a womb"(DLW 310:2).
     "Those who are in love truly conjugial feel themselves a united man, and as one flesh" (CL 178).



ANNUAL COUNCIL MEETINGS (Concluded)       B. DAVID HOLM       1981

     We here conclude the resume begun in the December issue.

     The Seventh Session. Rev. Donald Rose gave a resume of a prepared paper entitled "The Dead Churches File." The phrase, "the Old Church is dead" has not been well documented from passages in the Writings in publications and papers in the church. Although in very recent years five passages have been found which do speak of dead churches, astonishingly he could not find any of them referred to in any past doctrinal presentations, including The Words For the New Church. The passages are AC 2908, 2910, 2955, 3900, and TCR 23.
     Ideally studies should begin with the direct statements of the Writings. We tend to doubt the Divine Providence, or the working of the Lord when we consider "the religious condition of various peoples." (DP 254). But the Writings invite us to lift our minds to see the way that the Lord is active in different churches. An enlightened mind may see a "wonderful activity" of the Divine Providence among Catholics (DP 257e). The Writings emphasize the Providence in the fact that faith alone has not affected what is taught at the Holy Supper, nor has it stopped the teaching of the Ten Commandments to children. All this is "of the Divine Providence that the common people may not be led astray" (DP 256). Providence is "unceasingly working for the salvation of those with whom faith separate from charity has become a matter of religion" (DP 258). Certain Catholics believe the Catholic religious persuasion "and acknowledge it indeed because they were brought up in it . . . and still do good from a sincere heart and likewise turn their eyes to the Lord." After death these reject falsity and receive truth. "On which account also there are many heavenly societies of them in the spiritual world" (AR 786). "There are many heavenly societies formed from them in the spiritual world" (DP 257:4).
     What is the function or use of a previous church! We know that a use is performed by the reading of the Old Testament by the Jews. A number of passages in the Writings present to us a picture of the arrangement of churches in the spiritual world, as it were in concentric circles (LJ Cont. 14, 20, 48 etc. TCR 268). We are told that all who have "some sort of religion, worship one God, and live aright" may be thought of as parts of one man. "Those Christians among whom the Word is read constitute the breast. They are the center of all, and round about them are the Roman Catholics; around these again are Mohammedans. . . .After these come the Africans, while the nations and peoples of Asia and the Indies form the outermost circumference" (S.S. 105). Consider what is said of the use performed throughout the world by Christians who read the Word, (See DP 256).


Among the questions the speaker wondered about was how we are to understand the teaching that the Last Judgment was not effected upon those ill the center (LJ Cont. 17, 20, 22). Exactly what kind of new light came after the Last Judgment (LJ Cont. 30), and what is meant by the saying that alter the Last Judgment, although the same doctrines will be taught, there will be a dissimilar internal! (LJ 73)
     In considering such questions, he was struck with the Scriptural saying that "one shall be taken, and the other left" and the meaning that two in the same doctrine would be entirely different. Read A.E. 810 on this. Two may make the same statements and yet disagree. Recall the two Protestant clergyman interviewed after death. Although seeming to be of the same church, they were entirely different (TCR 391). Some people may seem to be in trinitarian doctrine, when yet they really adore the Lord alone, for "the Lord applies the minds of these to Himself" (AC 2329e). Of some it is said, "the Lord's Divine Human is in their hearts" (AC 4724:4). The Writings show that when people are in charity, the Lord works through things which in themselves are not true (AC 1832:3).
     In calling attention to certain passages, he did not claim to be able to answer the questions. He especially wanted to emphasize the need for the New Church as a distinct church regardless of what takes place with Gentiles or other churches. He recommended the reading of The New Church and Modern Christianity by G. de Charms. The concluding page of this book speaks of the New Church working as a separate organization with a vital destiny. "It will do so in no spirit of narrowness, nor with any sense of superiority over others, but solely from a desire to be true to what the Lord teaches."
     There was a lively discussion of this paper. The first man to comment said that the downfall of every church is a sense of superiority. The falsification of the Word is what is dead. There is real falsity. The good of all religions are saved from good not from falsity. The next man expressed appreciation of the speaker's stress on the fact that what the Writings say about the former Christian Church can also be said about us. Another member pointed out that the Writings are certainly not "soft" on the falsified Christian doctrine of three gods, the vicarious atonement or faith alone. One man said that "dead" in regard to the Old Church is probably a bad word. Their falsities of doctrine are dead, but good Christians are not dead. Next it was said that the Christian Church can no longer be the Church Specific, although good Christians can be of the church universal. The Last Judgment was upon a fallen church. Faith alone and love of dominion kill any church. Christian Orthodoxy is dead. Still another member said that we must look from what is human to other humans. We must ask ourselves of others, "What is your life!"


We shouldn't attack people of other churches, but build on what we have in common. The next man thanked Mr. Rose for reminding us that the Divine Providence is working in other churches. Mr. Rose had not said that the doctrines of the Old Church are all right, but rather that the Lord is working in the Old Church. Then it was said that in Invitation 25 orthodoxy of the Christian Church is "corrupt matter." Next it was said that while we certainly must get rid of any Moravian spirit, still the New Jerusalem did descend and has taken the place of the former church.
     In thanking those who commented Mr. Rose said he would welcome any passages with a bearing on the questions he raised.
     After this subject was concluded it was agreed to extend the session long enough to hear Mr. Frank Rose on the subject of "The Earth is the Lord's" (Psalm 24:1).
     In his talk he pointed out that the Lord reminded the leaders of the Church that it was His church, not theirs. The "earth" referred to the land of Canaan, and the "world" includes all countries and peoples. The Lord's Church is universal, and especially (in specie) where the Word is and where the Lord is worshiped on the basis of the Word. We cannot identify any organization as the "Church specific" since there are people within human organizations that are not part of the Lord's Kingdom, and there are many who worship the Lord and live a good life who do not belong to any church.
     The Church is based on the Word. We must be careful to distinguish between teachings directly given in the Word and our interpretations and deductions. Because the Lord does not spell out in detail forms of government or forms of worship for the use of the New Church, we will never have the "right" form of either, and there will always be a tendency for us to supply details not given by revelation.
     We need to return again and again to the acknowledgment that the Church is the Lord's. He establishes it in His own way through those who turn to Him in love and innocence.
     There was time for a few comments on this paper. One man agreed that the church specific is not restricted merely to those of the New Church, but he stated that there are many "right" things about our church government, such as the concept that the Writings are the sole authority in the General Church. Another man thanked Mr. Rose for the emphasis on the church being the Lord's and not ours. We must not have a proprietary attitude about the New Church. The last man to speak said that it is well known that the General Church is not identical to the church specific. It is known that our ritual, education, and church government are not perfect. There is a constant effort to improve all of these things so that they will be more in accord with the Writings.


     The Eighth Session. The third paper of the program committee was given by Rev. Christopher Bown. His subject was the gradual insinuation of a true love of marriage by means of a regard for what is eternal. The paper was delivered from notes, and will not be summarized here, but we hope to print it in the future.
     This paper was very favorably received. There were many expressions of thanks, appreciation being expressed for the tracing of the developing conjugial through the stories of the patriarchs. Even in the "horror stories" of the Word the Lord's mercy shines through. Even such rough stories are good for children. Not only do the children like them, but by means of them we can protect our children from disorder. The assaults of the hells against the conjugial are constant. Some men commented on the pastoral quality of this paper which will be a help in marriage counseling. Another expressed appreciation that in the paper the letter of the Word had been used so effectively. The last man to speak suggested that we change the term "conjugial love" to something more readily understood if we hope to spread the church. Mr. Bown then thanked the members for their comments and, in summing up, stressed the fact that the establishment of the New Church is really the establishment of conjugial love. The head of the Program Committee, Mr. Heinrichs, was thanked for arranging the presentation of this theme. This was the final paper and the final session of an outstanding set of meetings, hosted by Carmel Church Society of Kitchener.


     Applications for assistance from the above Fund to enable male Canadian students to attend The Academy of the New Church at Bryn Athyn, Pa., U.S.A., for the school year 1981-82 should be received by one of the pastors listed below as early ns possible.
     Before filling 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.

The Rev. Geoffrey S. Childs
2 Lorraine Gdns.          
Islington, Ont. M9B 424          

The Rev. Christopher R. J. Smith
16 Bannockburn Road, R.R. 2
Kitchener, Ontario N2G 3W5

The Rev. William H. Clifford
1536 94th Ave.
Dawson Creek, B.C. VIG 1H1



REVIEW       Rev. GEORGE F. DOLE       1981

DE TELLURIBUS IN UNIVERSO cum parallelismis ex operibus ejusdem auctoris. Arcana Coelestia and Diarium Spirituale. Latin edition edited by Lisa Hyatt. The Academy of the New Church Press, Bryn Athyn, PA 1980. pp. 253. Price. Paper, $10.00.

     The third edition of De Telluribus puts in parallel columns material from the Spiritual Diary, Arcana Coelestia, and the 1758 publication of De Telluribus, which last sets the criteria for sequence and inclusion of material (early material which has no parallel in De Telluribus is appended). By typography and notations, the reader's attention is drawn to differences in these distinct texts. The Preface should be read with care, since the textual relationships are complex, and the editor's apparatus is therefore not self-explanatory.
     For the present reviewer (who has surveyed the whole cursorily and examined small sections with care), the primary value of this massive labor of love is that it provides an abundance of data toward identifying Swedenborg's part in the process of revelation. In A.C. 10453, in explanation of "And the tables were the work of God, and the writing was the writing of God, graven upon the tables," we find that this verse ". . . involves a secret not yet known. The secret is that the sense of the letter of the Word would have been different if the Word had been written among a different people, or if that people had not been such as it was (A.C. 10453:3, J. F. Potts' translation)."
     Faced as we are with the revelation of the Second Coming, it may be important that we discern as truly as possible between the "tablets" and the "writing." It is, I believe, a mistake to think that by minimizing Swedenborg's part in the process, we somehow exalt the Writings: it is surely a mistake to minimize the Lord's part. If we are then to discern as truly as possible, we should base our discernment on the preponderance of the evidence rather than on favorite isolated instances.
     With this publication of De Telluribus, the evidence readily accessible to the Latinist takes a quantum leap. The third Latin edition of the Arcana helps document the light revision of that work between first draft and printed page, but it does not include material from the first draft which Swedenborg crossed out. The present edition of De Telluribus both starts earlier and pursues farther-from inclination to publish, to publication, to revised publication; and it includes Diary material which Swedenborg later omitted.
     As to the "inclination to publish," this is suggested in the Diary in two ways. First, it is written in Latin (unlike the Journal of Dreams), which Swedenborg used in preference to Swedish for communication with the world at large. Second, one finds phrases such as "It would be prolix to recount my experiences (S.D. 153, cf. S.D. 169, A.C. 1395, 1486, 1552, H. H. 157)" and ". . . which, with the consent of God-Messiah, I will write about later (S.D. 165, cf. H.H. 40, 161)."


While it may be possible to regard these as a diarist's reminders to himself, the frequent occurrence of similar phrases in the published works as addresses to the reader strongly suggests that Swedenborg was envisioning some readership when he wrote them in S.D.
     He did not, however, publish the Diary. Rather, he drew on it, with the help of an index, in the work he did for publication; and he subjected it to considerable revision as he did so. It is this process of revision which the present work amply documents.
     The value of the edition is enhanced by the fact that normalization of punctuation and capitalization has been kept to a minimum. This disinclination to "steady the ark" brings the reader appreciably closer to the primary data than is the case with most available Latin editions.
     In summary, the third edition of De Telluribus should, by virtue of its inclusiveness and its fidelity, be a resource of considerable value to an unfortunately small number of people.

REVIEW       DOUGLAS TAYLOR       1981

     A History of Thy New Church in Australia 1832-1980
     Publisher not given; paperback 204 pages.

     Mr. Ivan Robinson, a life-long member of the New Church society in Melbourne, Victoria, Australia, has produced a very readable and intensely interesting history of the New Church in Australia. It begins with the arrival of Mr. Thomas Morse from England in 1832-the first known New Churchman in Australia and the father of the Rev. Richard Morse, founder of the Hurstville society of the General Church in Sydney.
     Mr. Robinson traces the growth of each society of the Church in Australia, beginning with Adelaide, South Australia, where in 1844 New Church worship first began on the Australian continent. In chronological order he tells how societies were established in Melbourne, Victoria; Brisbane, Queensland; Sydney, New South Wales; and Perth, Western Australia, which cities are the capitals of their respective states. In connection with the story of the Sydney society, he gives a most ample and generous treatment of the formation of the one General Church society in Australia-known as the Hurstville society although located in Penshurst, a suburb of Sydney.


     After bringing us up to date with each of these societies in turn, Mr. Robinson then takes us back to February, 1881, when these widely separated societies banded together to form "an Australia-wide organization of the New Church, distinct from, or embracing, the four quite separate and independent state (Colonial) societies then in existence." This was achieved under the inspiration of the Rev. J. J. Thornton, who came to Australia from England in 1878. As Mr. Robinson says, "He must be regarded as the founder of what is now . . . the New Church in Australia, known for convenience as The Association" (page 166). The Association is rather loosely known as "the Australian Conference," mainly because its earliest members were all immigrants from England, it has always used the Conference Liturgy, and, with the exception of two Convention ministers and one General Church-trained minister, all the ministers came from the Conference in England. However, this association of individual societies prefers to be known by its official title. It was in commemoration of the centenary of this Association, being held near Melbourne last month, that Mr. Robinson has devoted his few years of retirement to writing the book under review.
     It is indeed a fitting memorial, one for which present and future historians-as well as general readers-will gladly acknowledge their debt of gratitude to Mr. Robinson. His painstaking research has unearthed a wealth of detail, enabling us to picture vividly in our imaginations a panorama of scenes from the past. There is an abundance of detail, as when we are told that one of the organists of the Melbourne society "had to be asked not to play so loudly" (page 51). Yet he mercifully refrains from detail when appropriate, as when he says of a certain lay preacher in the Sydney society that "His services tended to informality, and were thought slipshod by some. His doctrinal position seems to have been open to challenge in one or two particulars" (page 108).
     The ups and downs of the societies and of the Association as a whole make fascinating history. We need to see it all against the background of the early days. For, remember, the New Church in Australia grew up with Australia! Whereas in America, there were several well-established cities by the time the New Church was introduced, Australia was only 44 years old when the first New Churchman arrived. The difficulty of establishing the New Church in the Christian world is, as we all know, considerable-at any time.


But when to this we add as a backdrop the struggles and obstacles of pioneering days, we cannot but wonder that the early pioneers of the New Church in Australia did not quietly give up in resigned despair! We read, for example, of Adelaide in 1844 that "during the rainy season the city of Adelaide was a kind of Dismal Swamp on a small scale. The footpaths were unpaved, and often ankle-deep in mud." There was only one hymn book, so the lines were read two at a time, and then the two lines sung, to the accompaniment of a cello.
     But the two ever-present problems were the complete absence of even one trained minister, and the lack of a suitable church building. The heart-breaking struggles to raise the funds for providing for these two needs certainly should make us at this day feel full of gratitude. What a sin to take either for granted! It was not until 1875 that the first trained Conference minister arrived in Australia.
     Sometimes there was dissension in a society as to which was the greater need-a minister or a building. Generally speaking, they seemed to have opted for a building-probably because that was more easily obtainable than the services of a minister from England. But this history shows that all societies in Australia have eventually managed to acquire both. The summit of success was the year 1970, when all five societies had a minister, and there were three retired ministers. But this highly desirable situation was not to last. Today there are only three active ministers.
     But there were other matters of dissension. At one time controversy raged over the question of wine versus grape juice in the Holy Supper; over the whole Temperance Movement, which threatened to split societies; over the propriety of lay leadership and the need for priestly guidance; over the doctrinal integrity of some of the lay preachers; and, above all, over the question of whether the Writings were indeed as much the Word as the Old and New Testaments. This issue produced the most exciting, dramatic and historic Conference of the Association-in 1905, which resulted in the resignation of Mr. Richard Morse and eleven other members of the Sydney society and the eventual foundation of a General Church society in Australia.
     Mr. Robinson makes a valiant effort to be fair in recounting the events of that time, and the subsequent history of the Hurstville society. He succeeds admirably, and readers of New Church Life will thoroughly enjoy his fair-minded comments, especially this sympathetic and understanding summary of the situation in 1936, when "Mr. Morse retired, having served as leader and minister, somewhat in the tradition of the leaders of Australian New Church societies, for over 30 years.


From the trauma and shock of separation from the Sydney society, where his heart had been, from a small beginning and early disappointment, he now saw his 'New Society' firmly and securely established, with property, a church and now a fully-trained and full-time minister" (page 139). He concludes the chapter with these words: "The Hurstville Society of the General Church, soundly-based as it has been since its inception on the study of and devotion to the Doctrines, is today not only a living but a vigorous and growing New Church enclave; its influence widely- spread throughout the Australian continent and extending across the Tasman Sea to New Zealand" (page 149).
     It would be impossible for any New Churchman to read this work without having his feelings greatly stirred: by the devotion and clear-sightedness of a few outstanding leaders; by the tenacity and determination of a few loyal members to rise above obstacles that we today might well think insurmountable; by the frustrations and disappointments expressed in annual reports of "growing indifference and irregular attendance"; by accounts of heated arguments over relatively external matters; by the upsurge of a society after a period of being in the doldrums; by the manifest willingness of the Association in recent years to examine itself and consider new approaches; by forward-looking plans for the future.
     One other thing that emerges from this examination of the past is the extraordinarily long pastorates of some of the ministers-over thirty years in some cases. There are instances where a minister seems to have suffered by staying too long. But what could be done! What machinery existed for bringing about a change of pastorates! We cannot change the past, though we can learn from it. Perhaps this trend is being reversed at the present time; perhaps it will not exist in the future.
     As a kind of Appendix, there are some very helpful biographies of the leading characters in the story, a valuable chronology of the main events, and a table of membership and attendances. From the latter we learn that in 1881 the total membership of the Association was 290. In 1979 it was 210.
     It is inevitable with a work of this kind that some errors of fact will creep in. It is to Mr. Robinson's credit that there seem to be so few in this work. But for the sake of future historians we should point out that the Conference in 1905 was held in Melbourne, not Adelaide (page 170); that, according to the great grandson of the Mr. de Chazal mentioned as a leading figure in the Mauritian New Church, he was Edmund, not Edward as stated; that Mr. Robinson must have been misinformed about the "inactive business committee" of the Hurstville society that the Rev. Michael D. Gladish needed to "revive" in 1974.


The present reviewer, as chairman of that committee, knows very well that it was active! One assessment might also be questioned-that the "particular penchant" of the Rev. W. Cairns Henderson "was perhaps for order and organization." This was indeed a very strong point with him, but should we not recognize that even more outstanding than this was his considerable ability as a student of the Writings! His scholarly potential was surely evident even in his Hurstville days.
     One name that is surprisingly omitted in the story of the Melbourne society is that of W. R. Horner. His many scholarly articles in The New Age, organ of the Association, the fact that he was its publisher for many years, and the publisher of the Rev. Richard Teed's Sermon on the Mount, and that he has many descendants active in the Church would seem to fit the criteria for inclusion set forth in the author's preface. He is indeed mentioned in connection with the Perth society, but surely he was not an insignificant member of the Melbourne society and of the Association.

     The above-mentioned matters should not in any way detract from the great value of Mr. Robinson's work. He is to be congratulated most heartily for his painstaking research, his fairness and his obvious desire to write a real history. What we have here is a most valuable document for the scholars and historians of the Church, and a lively account of an appealing story, one that is bound to touch the hearts and minds not only of those familiar with the New Church in Australia but New Churchmen everywhere.

NO ONE IS PERFECT              1981

     Man 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, nay, illimitable in number. . .Man knows nothing at all of this; but the Lord knows all things and every single thing, and provides for them every moment. If He were to pause even for an instant, all the progressions would be disturbed; for what is prior looks to what follows in a continuous series. . . . AC 5122:3



EDITORIAL       Editor       1981


     The college student who knows his chosen field of work can select courses which are designed to prepare him for it. One who does not know his future vocation seeks courses that may in a broad way fit him for what lies ahead. In high school and certainly in elementary school years the future occupation is not known. The things that take place in those early years of education are intended to ready the students for a life of use, although the educators do not know the particulars of that use.
     This is not an editorial about education, although one would comment here that educators who know and believe that the life of their students will extend far beyond the life of this world in a kingdom of uses have a special perspective in what it is to prepare for life. The subject of this editorial is the wonderful way in which the Lord is preparing us for a future we cannot see. We may say "educating" us. Consider that tremendous statement that in heaven young couples are "continually educated for their marriage under the Lord's auspices, neither the boy nor the girl knowing it" (CL 229).
     In a January editorial under the heading THE FUTURE CONNECTION we alluded to the teaching that the particulars of the states through which we pass are directed by the Lord towards ends which He alone sees (AC 2796). There is "a connection between things past and things future that are known only to the Lord" (DP 252). Let us begin here to consider the matter of a preparation going on in our lives for something specific which we do not know.
     Emanuel Swedenborg had no idea in his youth or even in his early manhood that ahead of him lay an unprecedented adventure and a unique opportunity for service. But he could reflect on this in his older years. "It has pleased the Lord to prepare me from my earliest youth. . . .


     Some attempts have been made to learn from the development of the embryo principles of education. One example is a study presented to the Educational Council by Rev. A. Acton in 1975. (See "Human Development" in New Philosophy, January-March, 1976.) As more becomes known about the embryo we may gain important insights. The subject lends itself to useful analogies. (In the present issue one writer attempts such an analogy with the state of a marriage.)


But it takes little knowledge or imagination to get the point of the passage with which we conclude this subject for now. It is easy to reflect on the implication of this passage in the Arcana as we consider that we are being prepared for what we do not as yet know.
     "That the Lord's Providence is infinite, and regards what is eternal, may be seen from the formation of embryos in the womb, where lineaments are continually projected toward those which are to come, so that one lineament is always a plane for another, and this without any error, until the embryo is formed; and after it has been born, one thing is prepared successively toward another and for another, in order that a perfect man may come forth, and at last such a man as to be capable of receiving heaven. If all the details are thus provided during man's conception, birth, and growth, how much more must this be the case with regard to the spiritual life" (AC 6491).

MERGING THE SECONDARY SCHOOLS       Thomas E. Waddell       1981

Dear Editor:

     It was ironic to note, in the November 1980 issue of New Church Life, that Bishop Pendleton's defense of our separate Secondary Schools was followed immediately by Rev. Howard's report on the enthusiastic reception of the Writings by people of Ghana. Possibly a copy of this issue should be set aside for future New Church historians.
     More to the point, however, is my concern over the proposal to merge the Secondary Schools of the Academy. At the risk of being thrashed about the head and shoulders with a purse, I must agree emphatically with the view expressed by Bishop Pendleton. The fact that such a proposal would even carry weight enough to warrant his comment in New Church Life means to me our educational "ship" is once again in danger from the "waters of the world." I felt our "ship" was very seaworthy as it had successfully ridden out the tempestuous seas of the late 60's and early 70's but now it appears vulnerable to going aground on the more subtle evils of modern mores.
     Bishop Pendleton's remarks imply that the impetus to merge has roots in alleged deficiencies in the Girls School. If such problems do exist, as well they could, they should be so addressed. The mere addition of male students to classrooms cannot possibly solve the problems which gave rise to the proposal and in fact allows for the introduction of spheres other than those pertinent to the learning processes which at best would be of a distractive nature and could inhibit the free exchange of ideas, etc.


The next step in this direction, along which we have been preceded by other educational systems, could be coed dorms. Ridiculous as it may seem now, future Church members affected by changing worldly values may deem segregated dorms to constitute "an unnatural environment" and the practice of which is based solely on "derived doctrines."
     Much of the problem with "distinctiveness of the female mind" is a lack of knowledge as to its various aspects. Women now have more time to think, are better educated and are demanding avenues into which they can better apply mental activity. The only paths readily observable to females at present are those established by their male counterparts. I therefore feel there is a need for persons of the Church with the education, intelligence and knowledge to exert a concentrated effort to better identify the distinctive characteristics of the female mind, its development, education, role in marriage thought, areas of superiority, expertise and to a level modern times demand. If this goal was satisfactorily met, women should have no desire to have anything to do with "male education" and in fact view it with distaste. Possibly we, as a Church, have not adequately met this goal as the need has not been as apparent heretofore.
     In a marriage, for example, the distinctive natures of mate and female minds are recognized and dealt with daily. The teachings of the Writings on the subject provide the only means available in attempts to create "one angel" from these two distinctive minds. We therefore know that distinctiveness exists, not only from the Writings but also from everyday experience and we therefore have the means to better define the role of the female mind in life.
     As an alumnus and a parent of at least five future Academy students and as a member of the Church with concern for the education of all New Church young people, I view the proposal to merge the Secondary Schools as a direct assault on the teaching of distinctiveness as to sex as well as having a detrimental effect on educational potential. The lack of an understanding or feeling for distinctiveness by young people, if only from the external example of segregated classrooms, also weakens the institution of marriage which is clearly under heavy pressure at this day.
     I also feel that people living in "protected" New Church communities many times "lose sight of the forest for the trees." We isolated families living in the "deserts" of the world and who view the "forest" from afar put very high values on each "tree" and are concerned when any "tree" is in jeopardy. In this context I view the proposal to merge the Secondary Schools as a "clearing project" to create a little "desert" atmosphere in a beautiful forest.
     Thomas E. Waddell,
          Pima, Arizona



USING THE NAME JESUS       Brian Keith       1981

Dear Editor:

     The editorial in the December Life concerning the use of the name "Jesus" raises an important point. We could certainly gain a fuller appreciation of all the facets of God through a more complete use of the names He has chosen in revealing Himself. Especially in the New Church do we have the teachings to enter with a deeper understanding into the meaning of this name. As "Jesus" means Jehovah saves, so it can reflect to us His infinite mercy, His love for the salvation of us all. When we employ the name, we can see the Divinity within the Lord and be reminded that He had a Divine soul unlike any other. Those of us who fondly recall childhood songs using the name "Jesus," such as "Jesus Loves Me," would welcome a greater usage of the affectional nature of this name.
     The name "Jesus" is rather interesting in that it is a Greek form of the Hebrew Joshua. It was a common name at that time, for it brought to mind all the glories of Joshua conquering the inhabitants of the land of Canaan. This is fitting, for the power we have to combat against the enemies of our spiritual life comes from the Divine good of the Lord. The fact that this name is sometimes found in all capitals is a rather peculiar enlightenment of the King James translators, unshared by other translators or the original Greek (and is perhaps another reason for us to be cautious in our use of the King James translation).
     As Bishop de Charms suggests, the absence of the name "Jesus" from common usage in the General Church is most probably a protection against profanation. It is frequently used in swearing, and is also associated with some undesirable religious cults. And yet, what an opportunity is before us! Because we know what the name can mean, we have the privilege of being affected with its genuine sense. For us it can be a common ground with other Christians, providing us with a way of expanding their concept of God. I should hope that through our family and educational structures we can come to appreciate all His names, and treat them with the holiness they are meant to have.
     Brian Keith,
          Glenview, Illinois

REGULAR USE OF THE NAME OF GOD              1981

     The name of God, being itself holy, must be used constantly in the holy offices of the Church, as in prayers, hymns, and in every act of worship; and also in preaching, and in writing on ecclesiastical subjects (T. C. R. 297).



CHURCH CAMP-OUT       A. BATTIG       1981

     The General Church of the New Jerusalem (New Church) held an annual family camp weekend at the Puskwaskau Campsite August 1st, 2nd, and 3rd, 1980. Sixty members of Dawson Creek and Crooked Creek societies were present to listen to services and doctrinal classes presented by Bishop King of Bryn Athyn, Pennsylvania, USA and Rev. William Clifford of Dawson Creek, Canada.
     Charles Ebert, the educational development officer, also gave information and answered questions about New Church schools and colleges, particularly the high school and college at Bryn Athyn, Pennsylvania. The general study was based on the story of Joseph's being sold into slavery in Egypt, his imprisonment and his return to favor in order to help people. From this we learn about the Lord's permission of evil and how he bends this evil to provide the best possible good.
     There was Sunday School and a treasure hunt for the children, the treasure being the Ten Commandments written on stones, with each child also receiving a candy bag.
     Everyone enjoyed the pancake breakfast and pork barbecues and the chance to socialize with each other.
     All enquiries will be welcomed by the Rev. William Clifford, 1536 94th Avenue, Dawson Creek, B. C., Canada VIG 1H1.
     A. BATTIG


     Requests should be made before March 15, 1981, for application forms for admission of new students to the Academy Secondary Schools in the fall of 1981. Letters should be addressed to Miss Morna Hyatt, Principal of the Girls School, or the Rev. George D. McCurdy, Principal of the Boys School, at The Academy of the New Church, Box 278, Bryn Athyn, Pennsylvania 19009. Letters should include the student's name, parents' address, the class the student will be entering, the name and address of the school he or she is now attending, and whether the student will be day or dormitory.
     Completed application forms and accompanying material should be received by the Academy by April 30, 1981.


     "In his first age . . . man believes himself to be good when he is acquainted with many things from the Word, and can apply some of them, not to his own life, but to the life of others. AC 3603:3




     (March 2nd-6th, 1981)

Monday, March 2nd
     10:00 a.m.      Headmasters' Meeting (Pitcairn Hall)
     11:00 a.m.      Heads of Academy Schools join Headmasters
     2:30 p.m.      Worship Service (Nave of Cathedral)
     3:00 p.m.      Opening Session, the Council of the Clergy
     5:00 p.m.      Social Hour (Cairncrest)

Tuesday, March 3rd
     8:30 a.m.      General Church Translation Committee (Council Chamber)
     8:30 a.m.      General Church Publication Committee (Cairncrest)
     9:45 a.m.      Refreshments (Choir Hall)
     10:00 a.m.      Session II, the Council of the Clergy
     10:00 a.m.      Activities for the ministers' wives
     12:30 p.m.      Luncheon in the Undercroft
     3:00 p.m.      Session III, the Council of the Clergy
     7:30 p.m.      Professional Development Workshop (Cathedral Council Chamber)

Wednesday, March 4th
     8:30 a.m.      General Church Sunday School Committee (Cairncrest)
     9:45 a.m.      Refreshments (Choir Hall)
     10:00 a.m.      Session IV, the Council of the Clergy
     12:30 p.m.      Luncheon in the Undercroft
     2:00 p.m.      Electives (Cathedral)
     3:00 p.m.      Session V, the Council of the Clergy
     6:45 p.m.      Social Supper for Ministers (the Rt. Rev. and Mrs. Louis B. King)

Thursday, March 5th
     8:30 a.m.      Pastors' Meeting (Pitcairn Hall)
     9:45 a.m.      Refreshments (Choir Hall)
     10:00 a.m.      Session VI, the Council of the Clergy
     10:00 a.m.      Activities for ministers' wives
     12:30 p.m.      Luncheon in the Undercroft
     2:00 p.m.      Electives (Cathedral)
     3:00 p.m.      Session VII, the Council of the Clergy
     3:30 p.m.      Theta Alpha Tea for ministers' wives (Mrs. Robert Pitcairn)
     5:30 p.m.      Holy Supper for ministers and their wives (Cathedral Chapel)
     8:00 p.m.      Consistory at Bishop King's home

Friday, March 6th
     8:30 a.m.      Traveling Ministers' Meeting (Cairncrest)
     9:45 a.m.      Refreshments (Choir Hall)
     10:00 a.m.      Session VII, the Council of the Clergy
     2:30 p.m.      Board of Directors (Pitcairn Hall)
     5:15 p.m.      General Church Corporation (Pendleton Hall)
     6:30 p.m.      Bryn Athyn Society's Social for ministers (Assembly Hall)
     7:15 p.m.      Friday Supper (Assembly Hall)
     8:00 p.m.      General Church Evening
     9:00 p.m.      Civic and Social Club Gathering
Saturday, March 7th
     10:00 a.m.      Joint Council (Cathedral Council Chamber)


Church News 1981

Church News       Various       1981


     A year ago, in the fall of 1979, when the plight of the Vietnamese refugees was in the forefront of many people's thoughts, Ed and Eileen Hendricks sparked an interest in what we could do to help. From this came a group of sponsors for a Vietnamese family. Representatives of other sponsoring groups talked to us and prepared us somewhat for what we might expect. Shortly before Christmas we were informed that a family or four boys, ages 14 to 23, were in need of a home. It was agreed to accept them, and a small apartment in Caryndale was offered for their use.
     The boys became very much the "family" of their landlady, Jan Lermitte, and daughter Elizabeth. The youngest entered high school and the three young men enrolled in English classes. They soon learned to use our limited bus service and became acquainted with many Caryndale motorists who picked them up on the last stage of their way home. There were many involved with transporting them and accompanying them to their appointments. They were kind, considerate, gentle young men who were anxious to please. Occasionally we saw their friendly faces at Church affairs. Later on they obtained part-time jobs and in August of this year when they felt they could support themselves they moved to the city. Although many of us did not become closely acquainted with the boys, it was rewarding and heartwarming experience for all who became involved.
     The year of 1980 got off to a fine start when we saw the New Year in at a Winter Wonderland dance enjoyed by young and old. In February we had the opportunity to see the film "What you are now is what you were then." In the interest of consolidating some of the events on our full calendar, this was held following a joint Theta Alpha and Women's Guild meeting and the men were invited. Many of us saw in an amusing way how our early years and the economics of the times probably shaped us into what we have become.
     Swedenborg's birthday was observed by the school children on January 31st when they gathered with their teachers and parents of the 8th graders for a banquet. There were speeches followed by a performance of folk dances by the younger grades. The evening concluded with games and square dances-a fun time for all.
     The Sons treated the ladies to a super meal and entertainment in March, as well as an inspiring address from Stephen Gladish: "The Parent as Career Counsellor." Theta Alpha had a successful rummage sale in April. The 7th and 8th grade pupils of the Olivet and Carmel Church grade schools made their bi-annual trip to Ottawa on a very beautiful weekend in May.
     Our young people are an active group. This year they undertook the annual Family Fun Night most successfully. In February they entertained the Toronto young people for the weekend with a fine program of classes, winter sports, indoor games and a dance. Their expertise in taking care of accommodation, food and entertainment augurs well for the future hosting and hostessing in our society.
     In April Rev. Douglas Taylor gave us an inspiring Friday class on what to do and what not to say when answering questions of potential newcomers to our Church. An all-day course was given the next day to a smaller group.
     Behind the scenes of all our regular activities were the organizational meetings for the big event of the year-hosting the Council of the Clergy meetings-not to mention Assembly preparations.


The latter is a subject by itself and will not be covered here. When our late spring finally permitted, the fine-grooming of the church grounds in time for the lovely May wedding of Lynn Niall and Mark Allan gave pleasure to all of us.
     Most of the ministers and their wives arrived late on Saturday, June 7th. Sunday morning the exciting atmosphere of friends greeting each other pervaded our church building. A children's service was held at 9:30 a.m. and approximately 150 adults congregated for the 11 a.m. service. The special music provided by our talented musicians contributed greatly to a truly thrilling experience.
     After lunch in their hosts' homes, the ministers held their first session. Extremely unpleasant weather necessitated the late afternoon picnic barbecue be held indoors. The committee rallied to this challenge and served a bountiful meal in the Assembly Hall. The baseball game followed, Clergy vs. Laymen, of course. Never has such a motley array of protection from the elements graced the field or spectators. The inclement weather continued throughout their visit but our guests rallied to it admirably. A ladies tea was held on Monday afternoon at the home of Dian Kubert. The ministers met for morning, afternoon and evening sessions while their wives met together two mornings. It was a delightful experience for all of us to have these guests among us and many of us made new friends. Wednesday, when the Assembly opened, the weather began to improve and from then on we had some lovely June days.
     After all the excitement was over, we observed June 19th with a service followed by cake and punch served on the lawn. Our 8th grade graduates were presented with a copy of Heaven and Hell. Several of our young people and staff left for Maple Leaf Academy. The 4th to 8th grade girls went to Lake Conestoga for a weekend camping trip sponsored by Theta Alpha. The girls helped to offset expenses by having a bake sale. The last social event of the seas on was our annual Dominion Day picnic, held on the church grounds, which began with the flag-raising and children's parade of gaily decorated bicycles and go-carts, followed by races and contests for all ages, a picnic supper and a men's baseball game.
     It may be of interest that four new homes have been constructed in Caryndale in the last year making a total of 55. Our assistant pastor, Rev. Mark Carlson, and family will be moving into a home of their own in October.


     Minnesota: St. Paul-Minneapolis-Sun 11; Class 4 Sat 8. Mrs. Tore Gram 20185 Vine St., Excelsior, MN. 55331. Phone (612) 474 9574.
     That short listing in the New Church Life does not tell the whole story of our circle here in the north land. We have been an active circle since September 15, 1941, when, under the direction of Bishop Acton the organization was established. Mr. and Mrs. Paul Carpenter were the first New Church couple in the area and our circle owes its beginnings to them and the Robert Coulters, the Boker family and our only remaining elder stateswoman, Barbara Zick. The complete history can be found in New Church Life, August 1948.
     We have had many highs and lows, as we depend on a group of families called "transient." In other words, with so many large, excellent company headquarters in the cities, we have many couples move in and out as they advance in their work. Our present circle has a list of 23 adults, 5 young people under 21, 14 children under 16 and 6 inactive members. On our special occasions we have 35 to 40 people at the service.


As we have been meeting in homes this dogs make for a close circle in many ways.
     This winter we have elected to hold two services a month. This will consist of a weekend with class on Saturday evening followed by church on Sunday. The next weekend would be a complete Sunday service followed by a lunch, children's class, and an adult class in the afternoon.
     We are at present actively looking for a building we can put to use as a church, meeting rooms, with an apartment upstairs for a pastor's family or income property. We are rather spread out and a church service or class involves an hour's ride for at least one family depending whose turn it is to have the event. So a building half-way is our goal for our New Church. The need for a building to call our church is becoming very important for our children and practical for the adults.
     We have had a very pleasant year under the guidance of our present pastor, Brian Keith. Two weddings highlighted the year, both of them offered by the Tore Gram family. Lisa was married in a local "borrowed" church. Tana's service was held in the north woods of Wisconsin. Two babies were baptized, always a special joy in a small circle. One of our older members from the "way-back" passed away this spring, Lloyd Johnson. Though he and Jessie had retired to Arizona, they rejoined us for 6 months a year and he will be greatly missed.
     We hope that more people looking for a new outlook on life but with a church nearby will think seriously about our area. Being a big fish in a small pond does have great advantages. As an all-year-round nature and sport center, there is nowhere better in the sphere of the church than this garden spot. The growing season is short but such a glorious time with a lake or river around every bend in the road. The winters are a brisk adventure, but that provides many opportunities for more outdoor life, and everyone joins in. The recent issue of National Geographic has an article with all our advantages graphically displayed. So if we have made you curious, please check that reference out too.
     Our progress has been slow over the years but there has always been a strong, faithful band of members who have kept going no matter how large or small our group or what the affections for our acting pastor might be. There are few of the older ministers who have not visited us at one time or another.
     They have all found an active, affirmative, affectionate circle here in St. Paul-Minneapolis. Come join us!
          Hudson, Wisconsin


     Since the 1979 British Assembly, Colchester has seen numerous events-weddings, special weekends and fund-raising events.
     Four of our beloved members have gone forward to new and higher uses in the spiritual world during 1980-Mrs. Alan Gill, Mr. Kenneth Pryke, Mrs. Harold Wyncoll, and Mrs. Frederick Shepherd. We miss them, but remember them with much affection.
     Our two weddings took place in 1979. On August 11th Bill Sawyer and Sylvia (Waters) Parisot were married on a lovely warm summer afternoon and a month later on September 8th, Gillian Bowyer and Stephen Pales had their wedding day. Sylvia and Bill received a cheque and Gill and Stephen had a shower of gifts from members and friends to mark these happy beginnings of new states.
     Mr. Norman Motum who for 70 years had assisted in the vestry, helping to robe our own pastor and visiting bishops and ministers to the Colchester pulpit, retired from this noteworthy use in October 1979. Such long and useful service can only be recorded with much gratitude and love.
     Instead of meeting at Purley Chase in March 1980, the Young Marrieds and their children plus young adults decided Colchester was a more readily accessible venue and under the guidance of our three ministers, it turned out a happy uplifting weekend.


The food was prepared and cooked at the church by Mrs. Sean Evans (Ruth Berridge) and helpers. There were classes and discussions, walks, social time, Sunday service with a talk for the children.
     Many Colchester members and young people were involved in the London young people's weekend in October 1979, and the Hill End Weekend Camp in Oxfordshire in April 1980 plus Hengrave Hall, Suffolk, Adult Study weekend in June 1980. Only one Colchester member, Miss Janina Szymbra represented us at the General Assembly in Canada this year, but has shared her experiences with us.
     In the Autumn of 1974 our pastor inaugurated harvest suppers. This involved all members and their children and was a meal provided and enjoyed by all for all. We hope to repeat it in 1980.
     We had a November fair last year, commencing with fireworks and a bonfire in the school playground and then indoors for eight competitions, a surprise dip bran tub and a cafe "Le Fecheur" (the fisherman), a decorated corner with fishing nets, seaweed and crabs and waiter-served refreshments.
     In July 1980 we used the playground again to eat al fresco' during an early evening barbecue at which Mr. Rose was chief cook. This followed on from the British Academy Annual meeting and was followed afterwards with games and dancing.
     Our school continues to flourish under Mr. Rose, Miss Hilda Waters and Mr. Peter Sherry. Some of the mothers of the students give help in the afternoon classes and others sit in during the teachers' lunch break.
     We continue to give the children of the society their own socials three times a year and our Theta Alpha makes an annual money gift to the school. They also subscribe to an award for the most helpful all-round girl student at the British Academy Summer School.
     A group of house-bound mothers in the society have found a new interest in getting together once in two weeks for a coffee morning with a difference. We center our talk around practical topics of life viewed in the light of the teachings of the Writings. These meetings have proved very stimulating and we would welcome any lady member who would care to join us.

NEW SOCIETY       LOUIS B. KING       1981

     The General Church Circle in San Diego, California has been officially recognized as the San Diego Society of the General Church of the New Jerusalem, as of January 1, 1981.
     As of January 1, 1981, the Reverend Cedric King became the first Pastor of the San Diego Society, in response to a call from that Society.



ORDINATION              1981

     King-At San Diego, California, November 27, 1980, the Rev. Cedric King into the Second Degree of the Priesthood, the Rt. Rev. Louis B. King officiating.

APOLOGY              1981

     We are well aware that some sections of this and the previous issue are difficult to read because of insufficient space between words. Please bear with us as we struggle to correct this problem.


     When the clergy meetings were held in 1931 there were twenty-one ministers in attendance. This year three times that number are expected.




     Here are some Sound Recording tapes not yet listed in the current catalogue or supplement of the General Church Sound Recording Committee in Bryn Athyn.

     Charter Day Programs
40Sm53-1      Warriors for the Lord (Church Service) Rev. C. R. J. Smith
44A872-1      Theta Alpha program The Girl's School Rev. A, Acton

     Radio Programs with Kurt and Kathy Simons
56 1980-2      March 2, 1980 The Sophus Taton Show on WQBK Albany, N. Y.
56 1980-3      March 28, 1980 Contact WGY Schenectady N. Y.

     Theta Alpha Programs
44 TA80-1      Teaching at Kempton School Yorvar Synnestvedt
44 B1980      How We Came Into the New Church Rev. Bill Burke

     Tapes of the sessions of the 1980 General Assembly are also available.


     The Academy College is sponsoring a two-week summer session involving an intensive study of specific topics in religion. Courses will be given in "The New Testament," "Conjugial Love," and "The Doctrine of the Lord," and they will be taught by instructors on the Academy College staff. The classes will meet five days a week, three hours a day from June 8 to June 19, 1981, and they will carry two (2) academic credits apiece. Participants will be limited to taking one course for credit, but they may audit an additional course if they wish to do so.
     These courses are open to adults of college age and up. The cost for the two-week session will be $120.00. Applications must be made by April 20th, 1981. Our offering of these courses does depend, of course, upon sufficient enrollment. If you wish to enroll or want further information about the specific descriptions of the course or about living accommodations, please write Dean Robert Gladish, Academy College, Box 278, Bryn Athyn, PA 19009.




Rev. Glenn G. Alden 305-685-2253 (home)           Rev. Brian W. Keith     312-724-7829 (home)
211 N.W. 150th St., Miami, FL 33168                 2712 Brassie Dr., Glenview, 1L 60025
305-688-6762 (office)

Rev. Kenneth J. Alden 313-280-0267                Rev. Cedric King 714-268-0379 (home)
131 W. Maple, Apt. 105A. Clawson. MI 48017     7911 Canary Way, San Diego,
                                                            CA 92123 714-278-6137 (office)

Rev. Mark E. Alden 312-729-2452                Rev. Thomas L. Kline 404-451-7111(home)
73A Park Drive, Glenview, 11 60025           3795 Montford Drive
                                                            Chamblee, GA 30341           404-452-0518 (office)

Rev. Arne Bau-Madsen 1-756-6942                     Rev. Robert D. McMaster      416-625-7762 (home)
Box 527, Rr. 1. Lenhartsville, PA 19534                #56-1370 Silver Spear, Mississauga
     1-756-6140 (school)                         Ont., CANADA L4Y 2X2

Rev. Christopher D. Bown 203-877-1141 (home)     Rev. Kurt P. Nemitz 207-442-7552 (home)
145 Shadyside Lane, Milford. CT 06460               887 Middle St., Bath, ME 04530               

Rev. Peter M. Buss 312-724-0120 (home)               Rev. Allison L. Nicholson 416-231-0639 (home)
73 Park Drive, Glenview, IL 60025                    170 Martin Grove Rd., Islington. Ont.     
312-724-0057 (church) 312-724-1080 (MANC)          CANADA M9B4L1

Rev. Mark R. Carlson 519-893-7085(home)               Rev. John Odhner 904-228-2337
16 Srafford Lane, R.R. 2, Kitchener           #8 Seminole Sr., Box 187          
Ont., CANADA NZG3W5                              Cassadaga, FL 32706

Rev. Eric H. Carswell 412-244-0265 (home)          Rev. Walter E. Orthwein 313-689-6118 (home)
510 Lloyd St. Pittsburgh. PA 15208               132 Kirk Lane, Troy, MI 48084
412-731-7421 (office)                                   313-689-0500 (church)
Rev. Geoffrey S. Childs 416-231-4958 (home)     Rev. Donald L. Rose 412-731-1061 (home)
2 Lorraine Gardens, islingron                     7420 Ben Hur St., Pittsburgh, PA 15208
Ont. CANADA M9B424                              416-233-7287 (church)

Rev. William H. Clifford 604-782-3997 (home)      Rev. Erik Sandstrom 605-745-6714 (home)
1536 94th Avenue, Dawson Creek                          R.R. 1. Box 101-M
B.C., CANADA VIG1HI                                   Hot Springs, SD 57747
604-782-8035 (office)

Rev. Stephen D. Cole 513-631-1210 (home)           Rev. David R. Simons 213-248-3243 (home)
6431 Mayflower Ave., Cincinnati, OH 45237               4615 Briggs Ave.
                                                            La Crescenta. CA 91214 213-249-9163 (office)

Rev. Harold C. Cranch 617-523-4575 (church)
140 Bowdoin St. Apt. 1802, Boston, MA 02108


Rev. J. Clark Echols 312-7294397 (home)           Rev. Christopher R. J. Smith 519-893-6754 (home)
2700 Park Lane, Glenview, IL 60025                16 Bannockburn Rd. . R.R. 2
                                                                 Kitchener 519-893-7460 (office)
                                                  Ont., CANADA N2G 3W5

Rev. Roy Frason 602-296-1070 (home)               Rev. Lawson M. Smith 301-262-2349 (home)
8416 East Kenvon Drive, Tucson
AZ 85710 602-327-3701 (office)                         11721 Whittler Rd., Mitchellville, MD 20716

Rev. Daniel W. Heinrichs 301-262-4565 (home)     Rev. Louis D. Synnestvedt 912-924-9221
3809 Enterprise Rd., Mitchellville, MD 20716      Rt. 3, Box 136, Americus, GA 31709
301-390-6282 (office)     
Rev. Kent Junge 206-821-0157 (home)
14323 C 123rd N.E., Kirkland, WA 98033


Rev. Born A. H. Boyesen                         Rev. Geoffrey H. Howard
Bruksater, Furusjo                               30 Perch Road
S-566 00. Habo, SWEDEN                              Westville 3630, Natal
                                                       REPUBLIC OF SOUTH AFRICA

Rev. Ragnar Boyesen                          Rev. Ottar T. Larsen                         
Aladdinsvagen 27                               183 Norbury Crescent, Norbury
161 38 Bromma, SWEDEN                    London, SW16 4JX, ENGLAND
Rev. Jose L. de Figueiredo                         Rev. Alain Niolier
Rua Des. Isidro 155                     Bourguignon-Meursanges
Apt. 102. Tijuca                                   21200 Beaune, FRANCE
Rio de Janeiro, 20521 RJ, BRAZIL     

Rev. Michael D. Gladish                         Rev. Norman E. Riley                    
22 Dudley Street                         42 Pitlochry Road
Penshurst, N.S.W                               Westville 3630, Natal
2222 AUSTRALIA                              REPUBLIC OF SOUTH AFRICA

Rev. Andrew J. Heilman                         Rev. Patrick A. Rose
Rua Ferreira de Sampaio 58                     43 Athestan Road
Apt. 101, Abolifao                              Colchester C03 3TW
Rio de Janeiro,. 20.750 R.J.                         ENGLAND

Rev. Erik E. Sandstrom
135 Mantilla Road
London, SW17 8DX

     In the January issue we have listed the information on societies and circles. We have found that the information most frequently sought is the phone numbers and addresses o pastors, and this is what we are supplying this month. To the list should be added the Bryn Athyn Pastor, Rev. Kurt H. Asplundh, whose home phone number is (215) W17-3665 (Office: 6225).




     The General Church Publications Committee has been producing a line of pamphlets dealing with various subjects of interest and importance to every New Churchman. They are designed to guide and instruct the reader in the various aspects of New Church Life.

     BAPTISM                                                                  $ .50
COURTSHIP, CONSENT, BETROTHAL                                         .35
     OF THE NEW JERUSALEM                               .60
THE HOLY SUPPER                                         .50
MARITAL SEPARATION                                        .50
MARRIAGE COVENANT                                        .50
OUR CUSTOMS AT WEDDINGS                                   .35
OUR FUNERAL CUSTOMS                                        .50
     GENERAL CHURCH OF THE NEW JERUSALEM                    no charge
COMPLETE SET                                             4.25
Postage in U. S. A.                                    .60

Hours: 8 to 12, Monday thru Friday
Phone: 215-947-3920



NOTES ON THIS ISSUE       Editor       1981

Vol. CI          March, 1981          No. 3


     What do angels actually do? This is a subject that has long interested New Church people. Nothing could be clearer to us than that a life of useful activity is central to heavenly happiness.
     Moreover, we have direct teaching on angelic uses, a notable example being the chapter in Heaven and Hell on employments. But this revelation does not end our curiosity, for having answers awakens more questions. When one of the elective sessions at the Assembly last June was advertised as dealing with the question of what angels do it attracted an eager crowd. The speaker, Rev. Erik E. Sandstrom, has agreed to have his remarks on the subject serialized. We are spreading it over three issues to let the flavor last in this outstanding treatment of a subject of wide interest. The writer is completing his ninth year as pastor of the London society, a position once held by his father after whom he is named.
     The sermon "Loving One Another" is the first sermon this magazine has published by Rev. Mark Carlson, although a number of other things by him have been published since his ordination in 1973. He is presently Assistant Pastor of the Carmel Church in Kitchener.
     If you like something that is not good for you, can you learn to dislike it? See the short piece by Rev. Willard Heinrichs, an instructor of religion at the Academy.
     Reincarnation is the subject of IN OUR CONTEMPORARIES. See page 150 for perspectives on this from two magazines.
     A last minute change in this issue caused unfortunate delay, but it did enable us to begin the study "The Education of Girls and Boys" that was presented this month by the President of the Academy, Rev. Alfred Acton II.
     Note: Official announcements of some ministerial changes will appear next month, including the call of Rev. Michael Gladish from Australia to Los Angeles, Rev. Glenn Alden from Florida to Connecticut and Rev. Erik Sandstrom from London to Australia.




     This is my commandment, that you love one another as I have loved you (John 15:12).

     The fifteenth chapter of John is a continuation of the conversation the Lord had with His disciples on His last night of life on earth. If there had been any doubt in the disciples as to what the essential message of their Teacher was, there could be no longer. Repeatedly He told them that they must learn to love each other as He had loved them. He was about to demonstrate the extent of His love for them, and for all mankind, by voluntarily accepting the physical and spiritual torture of the cross. "Greater love has no man than this, that a man lay down his life for his friends" (John 15:13). "This is my commandment, that you love one another as I have loved you."
     When the Lord spoke to His disciples about the love He wished them to have for one another, He was speaking of the same love which the Writings call "mutual love," that love which is the source of all happiness (AC 537). If such love is the very basis of angelic existence, we may know that it is also the focal point of attack from the hells. There are many barriers which stand in the way of our experience of such love for one another.
     Love is the very substance of our life; it is the motivator in everything we do, and that from which we interpret everything that happens to us. Thus the Writings tell us that love is our very life (DLW 1). Since love is so all-important to us spiritually, it should come as no surprise to us that love is so difficult to handle. Most of us know from experience that the issue of giving love to others and receiving love from others is one of the more difficult issues of our life. Not only is it difficult to show love for others without embarrassment or self-consciousness, it is often even more difficult to allow ourselves to feel love for others, lest we risk rejection or expose vulnerability. Love is that which makes; it is the very being of our life; it is that which we long to receive and express daily, yet it is that which we fear the most.
     What is this mutual love which the Lord invites us to experience for one another? It is like the free gift of love which all parents receive toward their children (AC 2738). This love is said to be a derivative or off-shoot from conjugial love. But mutual love for children is preserved in parents even when they do not receive a true marriage love for their partner.


This preservation, we are told, is to protect the survival of mankind. The essential quality of mutual love may be discerned from this love of parents for children. The quality of that love is that it finds joy in serving the welfare of children with no thought of a return to self. Most parents know from experience that they would rather be hurt themselves than witness their children being hurt; most parents would willingly give up their natural life in order to save their children if that were required. It is this kind of selfless love that the Lord wishes us to experience for others beyond our children.
     The essential quality of mutual love is, therefore, that it must be unconditional. It must be a love which contains no thought or expectation of a return to self. The Lord's love for us is similarly unconditional-no matter what we do with our life His love for us remains; He does not give or withhold His love depending upon our performance. Likewise, genuine love for others cannot be dependent upon performance. This is especially true of the love between married partners. If love is given as a reward for performance, it is not love. If it is withheld as a punishment for wrongdoing, it is not love. If it is given with the condition that it must be returned, it is not love. If it is threatened by feelings of vulnerability, it is not love. If it is seen as a sign of weakness, it is not love. If it is used to control others, it is not love.
     Paul described this love in the following words: "Love is patient and kind; love is not jealous or boastful; it is not arrogant or rude. Love does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Love bears all things, believes all things, hopes all things, endures all things" (I Cor. 13:4-7).
     Perhaps our greatest barrier to the experience of mutual love is in not allowing our love for others to be unconditional. We are so accustomed to operating with others in terms of trade and barter, that we can easily slip into the idea that our most valuable possession, our love, is also up for auction to the highest bidder. Our love is so much a part of us that we innately guard and protect it, and are continually tempted to bestow it upon only those we feel we can trust-and often the stakes seem so high that we trust no one. The temptation is to feel that a love that goes forth from us and is not returned somehow diminishes us that part of us is lost. But the truth is that a love which goes forth without condition of return is that very activity which conjoins us with the Divine loving.


Because our love is similar to His love when it is unconditional, the Lord may then flow into us with more of His love, and we are continually renewed and refreshed, while conditional love, which awaits a return, withdraws, turns in upon itself, withers, and at last dies in the ashes of selfishness. "For if you love those who love you, what reward have you? Do not even the tax collectors the same?" (Matt. 5:46)
     A cruel falsity appears to have crept its way into the thinking of some in regard to mutual love. Mutual love is a term which describes a human relationship that always looks to the good in another and seeks to promote that good (AC 3875:5).
     On the one hand we are taught that everyone in the universe is the neighbor who is to be loved, and that we are to love others according to the good that is in them from the Lord, whether or not we are privileged with the sight of that good. On the other hand, we are instructed to be careful in how we show our love for others in order that our love may truly benefit them(AC 3419:3, 3820:2, 6708; TCR 407: Ch. 79). We are not invited to be discriminate with love itself. While it is true that there are varying degrees of the neighbor and consequently various loves of the neighbor according to varieties of good, nevertheless, we are not to allow this orderly variety of loves to justify the notion of conditional love. We are not to withhold love from another who has wronged us, or who has momentarily slipped in their battle with our hereditary nature. We are to continue to wish well to all men regardless of their present condition or past failures. "You have heard that it was said, 'You shall love your neighbor and hate your enemy.' But I say unto you, Love your enemies and pray for those who persecute you. . . ." (Matt. 5:43, 44) And we should remember that all too often we are witness to the battles others have lost, but seldom are we privileged to know their victories. So it is that the angels seek to overlook the faults in others, look for the good, and put a good interpretation on what appears to be evil and false (AC 1979). We may know there is something that is lovable in each of us, even with the lowest devil in hell. If this were not true, how could the Lord continue to love those in hell?
     "As the Father has loved me, so have I loved you; abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in His love" (John 15:10, 11). We abide in the Lord's love by keeping His commandments, and His new commandment is that we should love one another as He loved us. That means that our love for one another should strive to be free, unconditional, looking for the good, overlooking the bad, and always aware of what is necessary for our love to be of real benefit to others.


It is only in the sphere of unconditional love that we can be free to grow in spirit, leaving behind us that which is not good. Thus it is our responsibility to help the Lord provide a sphere of unconditional love in the church in which all of us may thrive and grow in love and wisdom.
     If the love and service we give to others is conditional, for whatever reason, it does not feel like love to them; rather it feels like manipulation-it feels as if we are trying to get what we want from them. In the sphere of manipulation, the hells thrive; neither the one loving nor the one being loved is benefitted. Those who feel loved conditionally make little effort to change the disorderly things in their life because if such a change is a condition of love, then they know that love is fickle, cannot be trusted, and may be withdrawn again if they make a mistake. Conditional love is not worth working for because it is too painful. We would rather never experience the joy of being loved if there is the possibility that it may be withdrawn.
     Thus the Lord's love for all mankind is unconditional. Unconditional love is the only kind of love He is capable of giving, and He knows that unconditional love is the only kind of love that empowers us to work for better things. He tells us that we must lay down our life for our friends, just as He gave up His natural life for us. And that means that in loving our neighbor, we must lay down what we want for him and from him. If we cannot put aside our desires, our aspirations, our wants, our needs, in loving others, then our love will be conditional-it will be a love with ulterior motives; our life will be very active in it, and the Lord's love will not be able to flow through us into others (AC 1594). If we are unable to put aside our conditions for loving, others will feel that we have not given up our life in loving them, and we will feel it too. And so the Lord invites us to love as He loves.
     The truth is that conditional love is not really love at all, but simply the appearance of love. It is the kind of love that is incapable of feeling the joy of another as joy in oneself (DLW 47). And because such love is really motivated by the love of self, it can never be fulfilled. Conditional love can never experience the joy of growth and love in another. When the one we love conditionally begins to fulfill our conditions and expectations, we do not take that change as a free gift of love, but as that which we had always expected-part of an unwritten contract. It means nothing to us and generates no new love. When one condition of love is met, conditional love often finds other new conditions to goad the loved one on to new and greater fulfillment of self.


Thus conditional love is a subtle and powerful trap used by the hells to drag us away from the pure, warm light of unconditional love. "Greater love has no man than this, that a man lay down his life for his friends" (John 15:14).
     The Lord tells us that we are no longer His servants, but His friends, because we now know everything that He is doing for us and why He is doing it. We are not His servants because we do not have to fulfill certain duties to please Him and be loved by Him. If we return His love by giving it to others, we find happiness, and in our happiness the Lord is joyful. But if we do not return His love, still He will love us. For He is our true Friend. He will stand by us and love us through good times and through bad; He will not leave us comfortless in times of trouble and distress. And like any other friend who observes our pain and suffering, the Lord will suffer with us, always waiting, patiently waiting, for us to return to Him for aid. He is our Friend, our Way, our Truth, and our Life. And He is all of this for us unconditionally. Amen.

     Lessons: Samuel 18:1-5, John 15:1-17, AC 5365:4

NEWS FROM DETROIT              1981

     The following is a fresh addition to the News which appears on page 160.
     We are happy to report the engagement of Jack Elder and Karen Childs, and of Harvey Caldwell and Roslyn Taylor.
     This year Mr. Orthwein is presenting a course on "The Moral Virtues" for the 9th and 10th grade religion classes. Mr. Orthwein feels that this is a subject which leads into many interesting areas for discussion. The booklet The Uses of the Moral Virtues by Rev. Fred Schnarr, and the book The Moral Life by Dr. H. Lj. Odhner are being used in this study.
     Our celebration of Christmas was particularly beautiful this year. Mr. Orthwein spoke on "The Virgin Birth," bringing out many new thoughts on the subject. For the first time the tableaux were held in our school auditorium. The children presented their gifts to the church as part of the tableaux program, offering them to the infant Lord as the wise men did. The Children's Festival Service on Christmas Eve is always very special. The children delight in the lovely gifts which are presented to them from the church.
     Two groups of carolers spread the Christmas spirit to each of the families of the society. One group of eight young adults spent much time in preparation; and they wore old-fashioned garments and red bonnets and top hats.


"COSMOS" 1981


     "Cosmos" is the title of a thirteen part series run this winter on public television. It is a thrilling example of what can be done with creative ideas, excellent graphics and a charismatic master of ceremonies. The director-producer-star, Dr. Carl Sagan has written a book of the same name, that has been on the best seller list for months.
     The word "cosmos" has the opposite meaning to "chaos." The American Heritage Dictionary's first definition is:
     "The universe regarded as an orderly, harmonious whole."
     Dr. Sagan's series was considered so significant that each segment was broadcast at least three times in the Philadelphia area, at different times of the week. Watching the show was more than a pastime. It was an experience.
     In the light of the Writings, however, the script had one deeply disturbing flaw. The overall theme was creation, yet the writers openly denied that there was a Creator of the cosmos.
     The first chapter in True Christian Religion is "God the Creator." Under six sub-headings a detailed description of creation unfolds. The last section, numbers 75 to 80, is called "Creation of the Universe." It is easy and fascinating to read. These numbers include five Memorable Relations, actual accounts of conversations that took place in the spiritual world. There is an uncanny echo in the "Cosmos" script, as if its writers were under the spell of some spirits quoted in T. C. R.
     In number 77, one exclaims:
     "O that we might be permitted to talk with the angels of heaven! We would completely and fully demonstrate that what they call God . . . unless nature is meant by it, is a mere word." Swedenborg's eyewitness report continues, explaining that their wish was granted. They were invited to discuss Nature vs. God with two angels. Crying out in a furious voice, one said:
     "'You are called wise because you acknowledge God. But O how simple you are! Who has ever seen God? Who understands what God is? Who can comprehend that God rules, or is able to rule, the universe and each and all things in it? Who but the multitude and the rabble profess what they do not see nor understand? What is more obvious than that nature is the all-in-all? Who with his eye has ever seen anything but nature? Who with his ear has ever heard anything but nature?


Who with his nostrils has ever smelt anything but nature? Who with his tongue has ever tasted anything but nature? Who by any touch of hand or body has ever felt anything but nature? Are not our bodily senses the witnesses of what is true? And much more in the same strain."
     A subtle irony is exposed by studying these passages while under the charm of the "Cosmos" television show. Much of its subject matter involves things that none of us has actually seen, heard, smelled, tasted or touched: Quasars, black holes, landscapes of remote planets. One of Dr. Sagan's objectives was to "popularize" the mysteries of science. He often implied that viewers should "take his word for it." He is a master teacher, and his message came through, laced with emotion and awe. He appears to be a classic example of a nature-worshiper.
     Swedenborgians have sent him their literature, and written personal letters to him. He is not impressed.
     At the conclusion of True Christian Religion, number 77, one of the angels comments:
     "We have looked down upon those celebrated for learning on the earth, and we have found six hundred out of a thousand in favor of nature, and the rest in favor of God. And those in favor of God were so not from any understanding of the matter, but only because they had heard that nature is from God, and had often talked about it."
     Using their own criterion it is tempting to challenge the producers of "Cosmos" on their own terms. Millions of people enjoyed the "Cosmos" programs. They are a creative revelation. But how would Dr. Sagan respond to a letter that said:
     "I believe in 'Cosmos' but I don't believe in you. I have never seen you."
     Fifteen words in Divine Love and Wisdom, number 43, speak to this debate with simplicity and great power:
     "Thought from the eye closes the understanding, but thought from the understanding opens the eye."


     Some people say, "We see the world, but the other life we do not see; perhaps it exists and perhaps not." Such people put away all these subjects for even at the first look they at heart reject them. AC 4585:3




     (Continued from the February issue)


     We have traditionally stressed New Church education, and treatises have been written defining its goals. I would suggest that we are faced with the dual purpose of providing an education which competes well with non-parochial or "private" systems, in curriculum and in student performance, and which also adds the perspective of the teachings of the Church. To elaborate, I think it very important for our educators to be cognizant of the horizontal qualities of our system at each level, compared with other systems, and also the vertical aspects, relative to the educational needs of each young man and woman. The viability of our educational system will depend upon how well we produce an educational "product" competitive by the educational standards of the day, yet with the added dimension of providing the stabilizing effect of our purposes within the context of the Church. Although many would debate the equivalence of education with career development, there certainly is some relationship between the two, and we must be very good at assisting our young people in finding careers and exploring various avenues to those goals. The effort of the Sons in career development exemplifies this most important awareness, as do our high school guidance programs. Because it seems obvious that our students are not all aimed toward teaching within our school systems, or attending theological school, our junior college program should be seen as a positive step fitted into an educational program for individuals. This suggests a complete registry of Academy students, their educational histories, our credit reference with various colleges and particularly a survey of college programs around the country in which our students have been successful.
     This registry could be computerized and used by students to gain first-hand information about specific colleges and universities. It could also serve as a powerful tool in career guidance, using telephone-based interviewing of alumni by Academy students.
     A New Church background takes on special meaning when one is confronted with other value systems. One arena where we become so exposed is within educational systems at many levels-high school, college, graduate school, as well as later in our jobs and communities.


There may be much to gain through a mixture of educational experiences: an exposure to several approaches to a single subject or thought. We may be best served by encouraging an open approach to fundamental questions. If one system is more cohesive or satisfactory, it would be expected to "win" in the free marketplace of ideas. I assume that to grow we must mix in society; a non-parochial school may more closely represent a microcosm of that society than one where fundamental questions are answered in a more uniform fashion. The comparative experience is a synthetic one which is fundamentally important. It is one antidote to prejudice, and prejudice is one of the antitheses of education. Here lies a challenge for us-to grow, we must maintain a sound curriculum in the arts and sciences and fulfill what we perceive as worthy goals of New Church education, yet we must remain open-minded, perhaps even encourage our students to pursue, according to their prescribed needs, courses in alternative schools and colleges.


     Our attitudes toward other people come from a composite set of influences-what we got from our homes in early life, our education later, and ultimately our life in society. I believe we in the Church are really not much different from the rest of society, and any strong feeling to the contrary may deter growth. We are made up of people of differing politics, color, geography, talents and attitudes about many things. We sometimes feel distraught about the apparent decay in personal accountability in Western society, about the erosion of the work ethic, about the creeping hedonism in a material and leisure-rich country. It is important to realize that many people outside the Church are also concerned about these trends. It is equally important to recognize the outstanding technical scientific and artistic achievements of our society, and the basic resiliency of our people.
     In a recent essay entitled "Mankind's Better Moments,"* Barbara Tuchman says, "Whole philosophies have evolved over the question whether the human species is predominantly good or evil. I only know that it is mixed, that you cannot separate good from bad, that wisdom, courage, and benevolence exist alongside vainglory, cruelty, and corruption." Though we might feel ourselves challenged by such statements, the business of judging individuals is complex. As assuredly we are to judge the legality and morality of certain acts, we are certainly told that the rendering of spiritual judgments is not our province.


To assume such a position counters our belief. For the purposes of our outlook and our growth, we need a balanced picture of humanity, accepting people on their individual merits.
     * The American Scholar, Autumn 1980
     I work with men who, in and out of the field of medicine, are humanitarian in their values, yet who speak sparsely of their personal religious beliefs. I've discovered that people from differing religious backgrounds can work together embracing a cohesive work philosophy. More, I have learned a great deal from my partners about the practice of medicine such as making decisions, communication, accommodation, and' work. Their care and concern for the individual patients we see confirms for me that I am in the company of good spirits. I consider myself fortunate in this circumstance and have learned that the capacity for one individual to benefit another runs deeper perhaps than his "formal" educational or religious background.
     On a less personal level, I suspect that we in the Church feel a certain encroachment on our value system by the movie industry, magazines, TV, and pop music. The prime motive here, however, is economic rather than idealogic. In a recent TIME MAGAZINE article it was reported that a church-based group developed a "blacklist" of TV shows and proposed a boycott of the products advertised by the sponsors of those shows. One of the proponents stated, "We are not trying to say you have to follow our moral judgment. What we are saying is that we don't like this material, and we have no obligation to pay for it."
     In a society where we are sometimes appalled at the license taken in the name of free press, we sometimes find constructive avenues for redress. In this case it's within the context of the free market system.
     There are individuals and groups who are as concerned as we are about values in our life and society, and they cross many stratas within that society.
     I have often wondered why it is that our Church is traditionally seen as mystic, or as cultist, by many people, and indeed it is described this way in many reference works. Swedenborg's dramatic transition from the world of science and government to one of spiritual enlightenment undoubtedly accounts for some of this. I suspect that some of it may relate to the "blue whale situation"-that our numbers are few, and that traditionally much of our educational and social exposure has been inward. In reality, our religion is perhaps the least mystical around, possessed of the most rationally developed doctrinal base, the most thoroughly explained sacraments of worship, the most rigorously trained clergy that one might imagine.


We have also been described as a sect, which seems more accurate by definition: ". . . a body of persons who follow a teacher or leader, or are united by philosophical or religious tenets."*
     * The lexicon Webster Dictionary
     It is valuable to transpose position and imagine what our religion might look like to others. We know that the Writings have touched more people than have ever been registered as members of the General Church. This is not to be impugned, for it is difficult to see how an enthusiastic reader of Swedenborg could be anything but a potential diffusing source for our teachings. It would be interesting to locate these people and question them.
     Returning to the theme of how we might appear to others, we must make value judgments such that we are neither too defensive of our beliefs nor inclined to artificially alter them to accommodate more "popular" beliefs. I would like to discuss two examples of what I feel are interpretive functions which deserve reappraisal. The first is our view of male and female. The second is what may be a restrictive attitude about science in modern times.


     I think we draw an inference about male and female roles, and characteristics based on the correspondential relationship between men and women in the conjugial. That there are differences between male and female is obvious. The differences even exceed the obvious, as described in Richard Restak's The Brain, The Last Frontier.* He here cites data suggesting innate differences in perception between male and female infants. If we flip the coin and ask, "What are male functions and what are female functions in society?" the answers are not easily constructed from a knowledge of the physical and perceptual differences. In the Academy Journal Literary Number 1978-1979,** Jane Williams-Hogan traces the history of sex roles in society as influenced by the socio-economic changes of the last 300 years. The final section on New Church perspective on the matter seems to call for a re-examination of the distinctions between male and female with an eye toward what is to a large extent cultural tradition versus what is compatible with twentieth century life. It is suggested that this may be done without detracting one iota from the intrinsic validity of the dynamically powerful spiritual distinction between men and women in marriage.
     * The Brain, The Last Frontier, Richard Restak, M. d., Warner Books, pp. 223-229
     ** The Academy Journal Literary Number 1978-1979, "Sex Rose: A Review and Appraisal," Jane K. Williams-Hogan
     There are certainly many factors which tend to muddy the waters when we attempt to define what job, position, role, or perhaps even parenting function "properly" belongs to a man or to a woman.


One of these is the biologic variability which God has created in mankind, as with all of the natural kingdom. On most devised scales designed to separate males from females, there exists a variation around the mean. There are variations in muscle-to-fat ratios, estrogen and testosterone levels, running speed and jumping height, mathematical and verbal skills, and more importantly there is occasional cross-over into opposite gender territory. There are even variations in chromosomal identification patterns for sex so that in addition to XX (female) and XY (male) there are a few XXX's (who are not super-females as one might expect) and a few XO's. Admittedly, although these latter instances represent failures in chromosomal separation and produce profound problems for the individual, it is fair to say there is substantial variation on the scale of "maleness" and "femaleness." This is certainly no plea for unisex but rather a comment on a widespread biologic law-variability, and it fits well with our belief in individuality.
     We all know men who seem to operate strongly in the perceptive and affective fields and women who have developed their cognitive skills to meet life's goals. I suggest they are no less men or women for it. Although there are qualitative differences between the male and female mind, do not most positions administrative and professional call for the input of each? From a democratic point of view women comprise at least half of most groups. Is it appropriate to reexamine this area of sex differences in relation to the present day? Are we simply "old-fashioned" or have we been too restrictive in our interpretations?


     Another area which I feel deserves comment is that of our attitude toward science. I have no data to compare with society's attitudes in general, but because of our teachings, we may be liable to develop certain misconceptions. In truth, we in the Church are in an excellent position to have some special insights into science-its function and its limitations. I suspect if Swedenborg were alive today he would be aglow with enthusiasm over the exciting discoveries in science since the 17th century. The call of this scientific genius to a higher use in no way suggests he forsook the studies of the natural world, but rather he responded to an entreaty to chart the laws of the spiritual world. His disciplined mind and command of the science of the day may have qualified him for this task.


     We in the Church understand clearly the limits of science. We know it is a method, an organized attempt by man to understand the world around him. It is suitable for study of the natural world. It is inadequate for application to any subject outside the physical world. There seems to be an ocean of unknown even within the natural, and that ocean seems to expand as our grounded base of knowledge expands. There are those scientists who feel that the great questions regarding man will be discovered through science and ultimately be recorded as the "laws of nature." The only purpose will be seen in the operation of these laws, and much speculation will be put forth in armchair conjectures on how things might have been had conditions been different. There is another group of scientists who are equally enthralled about the mechanisms operating in the natural world-protein synthesis through the transcription of the genetic code, the generation of electromagnetic radiation through the quantum changes in energy states of elementary particles, of the gravitational forces responsible for the braided F ring of Saturn. For these men, however, science is a tool, with limits, and their mind-set admits to an extra-scientific existence and government. They see man as more than an evolutionary event along a chain of chemical and biological combinations and developments. They see man's mind (and soul) as something special.
     These two types of scientists vary greatly in their basic beliefs, but I submit this difference has little bearing on their scientific endeavor, if we define science as the organized study of the physical world. (We see this in any group of people. One football player says, "God gave me the body and the gifts," and another says, "I'm the greatest!") We must be careful not to reduce the importance of the scientific method, or of the rather well-established body of scientific truth because of the tendency of some scientists to imply that all knowledge is knowable through the proper execution of the scientific method. We must not seek non-scientific solutions to problems which deal with physical and biological systems; or at least in our recognition of the limitations of science, we must not reject its total value because of its incompleteness.
     We sometimes are bewildered by the inexactitudes and the seeming capriciousness of scientific knowledge. This matter was recently addressed by Philip Morrison, professor of physics at the Massachusetts Institute of Technology, given as part of the Carnegie Institute Learning Museum Program "Becoming Human."*


Dr. Morrison pointed out that although philosophers have been dazzled by the replacements of viewpoint in science: Copernicus replaced Galileo; Einstein replaced Newton; Darwin replaced Cuvier and Lamarck, and so on; that in fact it can be held that these changes of viewpoint are minor compared to the cumulative recognition of the structure of our physical world-findings that have not and never will be displaced by those that follow. He also went on to make a very convincing statement of the value of science, carefully stating its specific and limited value as a method for studying the physical universe.
     * A Talk delivered at the Carnegie Lecture Hall, Nov. 21, 1980 by Dr. Philip Morrison
     Our Church teaches some specifics which bear on these questions. We are taught that there is a spiritual environment which affects man. Any system which purports to fully understand man, for instance through a study of his genes (e. g. sociobiology) or through his observable environment (e. g. the behavioristic branches of psychology), we know to be incomplete.
     Another specific teaching is that of the correspondential relationship between things natural and things spiritual. Perhaps the bridge between what we accept as basic natural laws (e. g. gravitation and thermodynamics) and the Operation supplying their respective forces are those very correspondences. Perhaps the natural laws are the "How's" and the correspondences are the "Why's."
     I have commented on two subjects which might be influenced by our traditional attitudes. I realize that we in the New Church are individuals with differing attitudes and interpretations on many subjects. It would be pretty dull if there were no room for discussion. There are other subjects worthy of open examination, such as the possibly pejorative sense which may be construed from our scholarly characterizations of the ancient churches, to the possibly retarding effect on appreciating the opposite sex intellectually by separating boys and girls in high school classrooms.
     In summary then, I feel that the goal and prospect of our Church doubling in a decade can be realized. To do so, however, implies not only asking the question, "What must we do?" but more completely, "What must we do that we haven't done?" I think that although concrete steps can be taken to attract receptive people to our church services or our social functions, to more fully realize our goals we must review the process of our living Church in all its elements. These include the Revelatory sources-the Word and the Writings, and the intrinsic power of their message, the quality and dedication of our pastorate, the challenges ahead for our educational systems to continue to teach competitively with other systems, and to preserve our own distinctive teachings in a sphere of not only tolerance for but perhaps cooperation with other systems.


Finally, we must know that our greatest strength is in the individual members who, as purveyors of our teachings and our interpretive attitudes, have the capacity to radiate those values, and influence many people in the course of our daily lives.


     (Continued from the February issue)

     There is one particular subject of prayer that is often debated. This is prayer for others. Should we pray for some other individual or even a group of people? If you have doubts about this consider the following episodes.
     When the Lord told Abimelech to return Sarah to Abraham, He said, "And now restore the man's wife, for he is a prophet and will pray for you" (Gen. 20:7).
     When Miriam was struck with leprosy, Moses pleaded for her: "O God, heal her now, I pray" (Num. 12:13). Moses often prayed to the Lord, asking Him to save the people in spite of their backsliding, saying, "Pardon, I pray, the iniquity of this people" (Num. 14: 19).
     Soon after Saul was made the first king of Israel, the people said to Samuel: "Pray for your servants to the Lord your God, that we may not die; for we have added to all our sins this evil, to ask for ourselves a king." Samuel answered: "Far be it from me that I should sin against the Lord by ceasing to pray for you" (1 Sam. 12:19, 23).


     When in captivity in Babylon, the people were told by the Lord through the prophet Jeremiah: "Seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare" (Jer. 29:7).
     In the Sermon on the Mount the Lord says, "Pray for those who persecute you," and after the Holy Supper Jesus spoke to the Father about the disciples and said, "I am praying for them" (John 17:9).
     Writing a letter to the Thessalonians, Paul said, "We give thanks to God always for you all, constantly mentioning you in our prayers" (Thessalonians 1:2). Paul also urged prayer to be made "for kings and all who are in high positions, that we may lead a quiet and peaceable life"(l Tim. 2:1-4). When Peter was imprisoned by Herod, we find that "earnest prayer for him was made to God by the church." Then after his miraculous deliverance by an angel, he went to the house of Mary "where many were gathered together and were praying" (Acts 12:5, 12).
     In what is believed to be the earliest writing of the Christian Church James the Just wrote a general letter to other Christians. He asked: "Is any among you sick? (Then) let him call for the elders of the church, and let them pray over him . . . Pray for one another, that you may be healed. The prayer of a righteous man has great power in its effects" (James 5:14, 16).
     Prayer for others is most familiar to us in the General Church when a minister officiates at a baptism, confirmation, marriage or resurrection service. In the confirmation service, for example, a prayer frequently used begins: "Bless, O Lord, this Thy servant who has made his confession before Thee this day. Defend him by the power of Thy Word. Fill him with the love of Thy truth. . ."
     Some of the prayers in our Liturgy are prayers for people in positions of responsibility. For example: "We pray Thee O Lord, for our civil rulers; may their counsels be directed in Thy wisdom. . ."(Prayer no. 53 on page 262). In the previous Liturgy one prayer began as follows: "We pray Thee, O Lord, to look down in mercy upon all who are afflicted in mind or in body; give them patience in suffering, endurance in temptation, firmness of purpose and strength of will, that all their trials and distresses may be overruled in Thy Divine Mercy for their eternal good. . ."(p. 254).
     In a sermon delivered last year in Bryn Athyn Rev. Alfred Acton said, "We should pray for the compassion and talent to be of service to another. Such prayer can be answered, even when it articulates the needs of another and requests the ability to meet those needs. Such prayer is valid and will be heard by the Lord."


     In conclusion we would quote from the outstanding sermon by Rev. Roy Franson that appeared in New Church Life in February, 1980. "Strictly speaking there is no specific form of prayer that we may term prayers of intercession. For there is intercession in all love. . .He who loves or feels compassion continually intercedes, even as a husband-not vocally perhaps-continually wishes that his wife be well received by others. In other words, the element of intercession is present in all love (See AC 8573).
     "In our imperfect and unregenerate states we may strongly feel that someone we love is given a greater share of hardships and sorrows than he deserves, and therefore pray to the Lord that he might be delivered. And, as indicated above, there is absolutely nothing wrong in going to the Lord in prayer with everything that weighs on our mind. Yet, Solomon, best known for his wisdom, was Divinely inspired to teach us that prayers, however sincere and humble, often partake of hopes and desires that are contrary to Divine ends. . .
     "It is this humble acknowledgment that makes prayers meaningful and powerful in our struggles in life. It is in this spirit that we can go to the Lord in prayer, talking with Him about our needs, all our hopes and all our desires. For it is through a continued life of prayer that we can gradually learn what to pray for and what not to pray for. Prayers will forever be important to our spiritual peace and happiness."

WHAT DO ANGELS TALK ABOUT?              1981

     At the present day most of those who believe in a life after death also believe that in heaven their thoughts will be nothing but devotions, and their words nothing but prayers; and that all these together with the expressions of the face and the actions of the body, will be nothing but glorification of God, thus their houses will be houses of worship or sacred chapels, and they themselves will all be priests of God. But I can affirm that the holy things of the church do not occupy the minds or homes of men there any more than in the world where God is worshiped, although worship there is purer and more interior; while the various matters pertaining to civil prudence and to rational learning are to be found there in their excellence. TCR 695 (Compare AC 5249:2.)




     A Study Presented to the 1981 Council of the Clergy

     The subject before us is the education of boys and girls. All education is merely the development of the means whereby some end can be achieved. Therefore, before turning to a discussion of appropriate modes of education for boys and girls, or the appropriate responsibilities of adult men and women who participate in this process, we need to begin with a discussion of ends, or goals.
     What are the educational goals we seek for the young men and women of the church? Are they the same? Or different? Obviously we hope all our efforts at education will enhance the life of the individual being educated. We educate because we believe that we have a responsibility to pass on to the youth of the church the wisdom and values of the past in such a way that they will benefit from this wisdom in their own approach to the Lord. Our first goal is that those entrusted to our care will eventually, when they enter into their own freedom, choose the life of heaven and its happiness. We trust that instruction in the light of the Lord's Word will enhance this goal, and that our students by such instruction will come into a special light which in turn will lead them to the good of life.
     The term "instruction" as used in the Writings describes the work of teaching which seeks to instill knowledges into the understanding, while the term "education" is used to describe "upbringing" or an appeal to both the will and understanding. In our day many educators are mere instructors because they have-in some cases by law, in others by a bent imbued in the faith alone culture from which they come-abdicated the responsibility to educate. In the New Word both education and instruction are described. Unfortunately we often miss the important duality of these terms. Education properly refers to upbringing and as such is a primary duty of parents (See D. Wis xi 5; TCR 431) which every New Church educator must mark well, else he or she may unwittingly usurp parental prerogatives. Parents are the primary educators of the church. Although teachers reinforce values instilled in the home, their primary domain is instruction. Because of this duality it is imperative that the school serve as an extension of the home.


In matters of upbringing or "education," such as rules and regulations that embody the values of the home, the school must bow to the wisdom of parents with, of course, a mutual trust between both that the Word of the Lord will guide them. Where questions of values are primary, the school must make every effort to understand the homes of the church and try to follow their lead, rather than establish rules of conduct from personal preference.
     In my opinion, such a relationship in this area at the Academy needs more attention than it is at present receiving. Communication between home and school needs to be broadened by better use of parents councils and the like so that the values of the church are indeed reflected in the regulations of the school.
     On the other hand, instruction in matters of truth is the use of the priesthood in particular and of teachers and parents in general. We read: "The Divine Virtue and Operation, which are meant by the 'sending of the Holy Spirit' are, with the clergy especially, enlightenment and instruction" TCR 146). "Teachers" denote those who instruct (AC 9272:7). But, of course, this domain, although it requires the special skills of professional teachers, is not simply the domain of teachers. Parents play an important role in instruction as well. "From childhood to early youth, communication is opened with the interior natural by learning what is becoming, what the civil laws require, and what is honorable, both by instructions from parents and teachers, and by studies" (AC 5126:3; cf. 3762:2).
     I shall speak later of the responsibilities of parents in the education of girls as differentiated from boys as indicated in Conjugial Love 174 and 176, but for now, recognize that instruction is the role of both parents and teachers with the clergy having a primary enlightenment in matters of truth.
     For this reason we bow to the leadership of the clergy in matters of instruction.
     Of course, there was a time when every father was the priest of his own household. At that time both boys and girls were educated and instructed in the home by both parents. The setting was simple, with real equality between the sexes as each person sought to use his or her unique talents for service, not dominion. We read, "Dignities in the earliest times were such only as were accorded by children to parents; they were dignities of love, full of respect and veneration, not on account of their birth from them but because of the instruction and wisdom received from them, which was the second birth, in itself spiritual, because it was the birth of their spirit" (DP 215).


     As we consider this area of instruction it is well to note just who is instructing our youth today. At a recent meeting of the Middle States Association (Dec. 11, 1980) the keynote speaker, Dr. Ernest L. Boyer, reported that a survey of adolescents in the 1970's showed students learned most from parents, second most from peers, and third most from teachers. Other factors were listed down to T.V., in eighth place. A repeat of the survey today shows that adolescents learn most from their peers, second most from parents, third most from T.V. and fourth most from teachers. In other words, in today's adolescent culture the first and third most influential forces contributing to their learning are informal and usually uninformed. Parents and teachers, recognizing this reality, have all the more reason to make sure there is no division between them as to concepts of education and instruction.
     Before progressing to an outline of goals, I wish to say a few more things about instruction in general. As noted, instruction is of the understanding. It is the teaching of truth in all its varied forms. The understanding is continuous. Bits and pieces of knowledge are gradually built up in the understanding until enough pieces are acquired to make a man learned. But the affections playing on the understanding are not continuous. They are discrete. So in the process of learning, knowledges can become matters of intelligence and at length matters of wisdom. The distinction between these levels of the understanding is in the source, in the affection, not in the knowledges themselves. For example, Christian Wolff was accounted a most learned man, but when that learning was put to the test of certain spirits from Mercury he had nothing to say. He had no intelligence, let alone wisdom (See EU 38). The same can be true for us if we have no spiritual love coloring our thoughts. Unless we have living faith we are not intelligent, and unless we have-genuine love we are not wise. We read: "There is no wisdom which is not from love, thus also from the Lord; nor any intelligence except from faith, thus also from the Lord; and that there is no good except from love, thus from the Lord; and no truth except from faith, thus from the Lord" (AC 112). When we speak of wisdom and the special light men have in growing wise we must remember this distinction. The wisdom comes from the love, but because the understanding is continuous, once wisdom or enlightenment is achieved it can be transmitted by knowledges through instruction. Knowledges can be learned by both men and women, although the love of growing wise is uniquely masculine.


Both men and women also come into intelligence from faith, although the form of their intelligence appears differently. No wonder angel wives, who taught Swedenborg matters of wisdom which they learned from the knowledges their husbands taught them, were indignant at the thought they had no wisdom (See CL 208 et al).
     Let us return to our educational goals which will be achieved through the process of instruction and through the general sphere we provide as regards the things we value most. One of these goals is to instill conscience, which in turn is dependent upon remains. The new will of man comes from the understanding which has in it a storehouse of remains which have become conscience. All remains come from without via sensations. They are a product of the environment and are implanted from birth to the end of life on earth (See AC 1906 et al). Remains enter according to the state of the child and so differ with each individual, but nevertheless, they begin with external sensations. Although the angels with the child moderate the quality of the remains, the sphere provided by parents and teachers gives the ultimates on which inflowing angelic love can rest. We must, as educators, have a concern for the entire sphere we provide for children so that the quality of these remains and the reality of genuine conscience can be attained. This sphere should differ for girls and boys since their state changes at different rates and in different ways (See CL 187). For example, the brains of girls and boys grow at different rates, with a sudden dramatic spurt for girls at age eleven to twice that of boys of that age, with boys at age fifteen achieving a spurt in nearly the opposite ratio. (See "Latest Brain Research Offer Lessons in Learning," Judith Brody Saks, The Executive Educator, Oct. 1979, page 28.) This different growth pattern, coupled with puberty, accentuates the need for special accommodation to these tender states. The young girl at this state needs concerned care because of her flowering womanhood which she can easily abuse, even as the boy needs masculine concern lest he abuse his new power. Of course, both need to see the powers by contrast, of which we shall speak later.

     (To be continued)



WHAT DO ANGELS DO?       Rev. ERIK E. SANDSTROM       1981

     (Part I)


     The teachings that heaven is a kingdom of uses are so well known that we are constantly questioning what we will be doing there ourselves one day. The favorite question is, "What will a grave-digger do in heaven?" The question focuses on a problem: how to understand angelic uses in comparison with human uses.
     The answer is given in Heaven and Hell. We read: "in heaven everyone comes into his own occupation . . . . He comes into the employment or occupation corresponding to his use in much the same conditions of life as when he was in the world . . . . Yet there is this difference, that he then comes into an interior delight, because into spiritual life . . . and therefore (it is) more receptive of heavenly blessedness" (HH 394).
     Now this may or may not help someone who on earth hates his job. The question is, what kind of love are you working from? The motive is important, since man's job, profession, employment or office is intimately correlated with his regeneration. We read, "Everyone may be regenerated, each person depending on his state; for the simple and the learned are regenerated differently, as are those engaged in different pursuits and those who fill different offices . . . yet everyone, depending on his state, may be regenerated and saved" (TCR 580).
     It is clear, then, that the work we do here on earth is a function of our regeneration, of our ruling love and of our heavenly use. For if our ruling love is good, then that love will find an employment in heaven which corresponds to the use of our occupation here on earth. As a ready formula, therefore, we may, to the question "What will I be doing in heaven?" give the answer, "Something similar, but better and more enjoyable."


     There are so many angelic functions, services and occupations that there are relatively few on earth by comparison (HH 393). There are countless angelic uses which mediate other uses, minister to other functions and are subservient, coordinated and subordinated to other uses (HH 392).


In other words, no angel does his work in isolation, but contributes an essential part to a grand total. The total use of each angelic society comes from the cumulative contributions of all its members. The total use is then subordinated to Divine Order. Every angel has dignity and honor depending on his contribution to the total use; but every angel gives the dignity to the Lord, to Whom alone it belongs (HH 389). They do this because they delight in doing their work. They labor from a love of seeing the use done. Thus they perform the use for the sake of the use itself. This, on earth, is perhaps best exemplified by the pride of service or workmanship provided. In heaven, no one ever advertises that pride. No angel would be so rash as to hang up a sign saying, "We serve you better." An angel would just go ahead and serve you better. But here on earth such a pride of service may actually stimulate the motive to become better in one's service, and to live up to one's advertisement.          
     Angels, differently from men, do not have to work harder in order to earn more, to buy a better home, furniture, or pay for a holiday. "All necessities of life are provided gratuitously" (HH 393). And angels do not need a holiday, since every day provides its own ample time for exhilarating and decorous entertainments, sports and recreations. The enjoyment of uses in fact carries the angel along as an ocean current propels a ship to its destination. He feels eternal peace in his work and in his recreation, and this is called "eternal rest from labor" (CL 207).
     Do angelic uses seem so remote from our reality that they seem impossible? Perhaps. But every time we have felt that sudden surge of energy in our work, we have experienced some of that same eternal peace and rest from labor. When we are industrious, are we tired? Bored? Frustrated? No. And that is a sample of heavenly peace. That is the rest from labor angels enjoy. We have all felt it, and perhaps we even hope to feel that enlightened sense of purpose and expertise all the time at our work. Such is the angelic joy when at work.
     But what are angelic uses?
     We read in answer: "There are many forms of service; there are Church affairs, there are civil affairs, and there are domestic affairs . . . (dealing with) dwellings and homes of angels; (there are uses dealing with) marriages in heaven; all of which show that in every heavenly society there are many employments and services" (HH 388).
     Furthermore, there are administrations in heaven; there are ministries and functions, businesses, higher and lower courts of justice; there are also mechanical arts in heaven (CL 207).


So we need not despair of finding our joy in heaven.
     The uses of angels divide among the beneficiaries. Who are they? Some people suppose that angels just do good works to each other. But no, angels do not do uses just to each other; they do them for newcomers in the world of spirits and for men on earth. Men on earth and newcomers into the world of spirits can be called the "raw material" of angelic uses, and the angelic spirits just arrived from the world of spirits into heaven can be called the "finished end products" of angelic uses. For the "purpose of creation is a heaven from the human race." All angels were once men. Their use is to bring more men to heaven, as they were brought to heaven; for this is the Lord's use of creation and redemption. The angels enter into the Lord's use.
     Thus some angels take care of children who have died, and teach and train them in keeping with their disposition and background in the world (HH 391). Other angels teach the simple good people of Christian background, yet others lead the peoples of all nations towards their own heavens. Other angels perform the specific use of defending newcomers against evil spirits, while others attend those who are being vastated. Some angels even attend spirits in hell, to restrain them from tormenting each other beyond the prescribed limits-the 'prison wardens' in the spiritual world.
     We see from these examples that all angels meet newly arrived spirits, and thus come in contact also with the minds of men on earth. All angelic uses are received by men on earth. There are no angelic uses which do not result in an influx which is not only received by us, but which also influences our work.

     (To be continued)

WHAT DO ANGELS TALK ABOUT?              1981

     Angels talk with each other just as men do in the world, and on various subjects, as on domestic matters, and matters of the civil state, and of moral and spiritual life. And there is no difference except that their talk is more intelligent than that of men, because it is from interior thought. I have been permitted to associate with them frequently, and to talk with them as friend with friend, and sometimes as stranger with stranger; and as I was then in a state like theirs I knew no otherwise than that I was talking with men on earth.     HH 234 (Compare AC 5249:2.)




     A TALK


     If evils are to be removed they must first be seen. It has been noted that often the most sinister evil loves within us only come to light if we are prepared to carefully scrutinize the trends in our thought, noting especially the direction that our thoughts take when we are alone by ourselves. Then we need to ask ourselves, did I end by thinking from evil, or did I end by thinking from good?
     Now although we may wish otherwise, the mere seeing of evil does not remove evil. How then shall we subdue and remove those selfish and worldly lusts which, with their base delights, seek to defile and destroy our spiritual life? When first we contemplate this task, we are wont to regard it as impossible of accomplishment. The contending parties in our natural conscious mind seem to be hopelessly ill-matched. On the one hand we have our ingrained natural will with its powerful lusts and convincing delights. On the other hand, all we see is knowledge, knowledge from the Word, teaching that what we love and enjoy is wrong. Now it is true that knowledge alone cannot meet the challenge of our corrupted will. But if we decide that we shall make of that Divine knowledge a principle of life altogether to be observed and done, then a most amazing thing happens. Our willingness to acknowledge the Lord's truth in the direction of our life enables the Lord to fill that truth with power-the power to subdue our evil loves and change the delights of our natural man. Principles of truth, we are assured, can subdue affections. Swedenborg reports that when he was in an affection of evil, and principles of truth were insinuated within, then those delights began to cease (SD min 4610).
     Why do principles of truth have this power? If we reflect for a moment we will realize that Divine truths are nothing else than the expressions of the Divine will of the Divine love seeking to redeem and save us from spiritual destruction. If we determine to wholeheartedly accept Divine truths as principles of life, we open ourselves to the leading of the Divine will and we receive into ourselves the Divine love. Something of that Will and Love begins to become in us a new will and love, offsetting our native will and its lusts. So it is that principles are able to subdue the affections and delights of evil.
     In confirmation of this teaching we are furnished with the following practical illustration.


"How strongly principles operate may be evident merely from this: if any one believes that the food in which he has delighted is injurious to him, he then, by virtue of that principle, abstains from that food, and, at length, turns away from it in dislike-if he only adopt that persuasion, or be in it from some physician whom he supposes to know." The passage continues, "it is thus in many other cases: so that principles subdue affections. Hence it may be evident of how great importance it is to be acquainted with the knowledges of truth, and to believe that what is here stated is true" (SD min 4613).
     Now common experience tells us that man by nature is impatient. When we determine to take a certain course of action, consciously or unconsciously, we anticipate early results and a perceptible reward. If these are not forthcoming, we are inclined to lose hope and give up in despair. Now if we heed the Divinely wise physician, and from principles of truth abstain from that which is injurious to our spiritual health, what expectations should we have? Let us note with care how the Lord responds to such a query.
     "When anyone possesses, and accepts, and believes principles of truth, or truths of faith, then although their operation, so long as he lives in the body, is insensible, yet still the Lord infuses blessing therein, which, if he does not perceive it in the life of the body, yet he does in the other life: and then (the state is) better still, when he has put restraint upon his natural disposition, and begins to shun, and hold in aversion, evil delights. But time is needed; for this cannot take place in a moment. Much time is needed to change delights in this manner; for they belong to the life derived from childhood" (SD min 4614).
     In short, principles will subdue evil affections but not immediately and perhaps not too perceptibly in this life. Therefore let us not despair. Let us hear instead what the Lord promises to those in the Church who persevere in their spiritual struggles. "Be thou faithful unto death and I will give thee a crown of life."


     It has sometimes happened that I was earnestly thinking about worldly things, and about such things as give great concern to most people, namely about possessions, the acquirement of riches, about pleasures, and the like. At these times I noticed that I was sinking down into what is sensuous; and that in proportion as my thought was immersed in such things, I was removed from the company of the angels.     AC 6210



FRIENDS OF NEW CHURCH ART              1981

     Advance Notice of Art Shows

     The New Church Friends of Art plan to sponsor other art shows: one in 1982, two years after the last Assembly, and one at the next Assembly in 1984. The adult show will have the same requirements as the show at the General Assembly in Guelph in that they should relate to some aspect of the Writings. A quotation from the Writings related to the idea of the art form is desirable as we wish to sponsor a distinct New Church art development by living New Church artists. There will be purchased prizes or a prize. The winner(s) will receive the prize and their work will be a gift to the General Church. It was not the idea that the artist donate work to the Church since some cannot afford to do so. However, if an artist so wishes and requests this to be done, the committee may act as the representative in the transaction thus securing a charitable deduction for the donor. If there are no buyers for work displayed at the shows, the work(s) should be returned to the owner(s). Artists will have the right to exhibit work marked not for sale providing they qualify for the show requirements; otherwise all work will be assumed to be for sale at a quoted price established by the artist.
     Two junior shows (age 18 or under) are planned: one in 1982 and another in conjunction with the Assembly in 1984. We would like a representative at all Church schools to encourage exhibitors and would like to contact all who are interested. This work must fall into one of two categories:

     1. A Poster (22" x 28")
     2. A two-dimensional picture not larger than 12" x 18"

     General information for entries to junior shows:

Each entrant may submit one piece in each category.
Each piece should be accompanied by a quotation from the Writings, but the quote may or may not be on the piece itself.
Posters should be on poster board, 22" x 28"
Pictures should be mounted or matted.
Labels and entry forms will be included in the show notice and must be filled out and attached to the upper right hand corner of the back of each piece.
Prizes or ribbons will be given at the discretion of the judges.

     We need new members who are interested in New Church art. They need not be artists, but can be sponsors of art. The membership expenses are $15 annually, used primarily for purchasing prizes. Contributions, less or more, are most welcome.
     For additional information contact:

Helen L. Lee                         Karen J. Luce
1015 Jefferson Heights Road      or           917 Ramsey Street
Pittsburgh, PA 15235                    Pittsburgh, PA 15221



IN OUR CONTEMPORARIES              1981

     In January both The Messenger and Lifeline had articles about reincarnation. From different writers in The Messenger we excerpt the following:
     "To me, as a Swedenborgian, the greatest weakness of the theory of reincarnation lies in its making the Divine-if, indeed, a Divine Being is postulated at all-a thoroughly selfish Entity, eventually drawing all souls into itself, obliterating all distinction between God and man. What would be the use of the trials and temptations of any earthly existence under such a regime-if the final goal is Nirvana, or the complete loss of human identity and the sense of 'otherness' from God? The true God needs others than Himself to love and to be loved by! In Swedenborg's theology, one earth life is all that is necessary, for after death there is constant growth in love and wisdom, and in all that makes for the happiness of the heavenly life. It is sensuous (sensuous as opposed to sensual) thinking to assume that the joys and pains of this life are rewards or punishments for a previous life on earth!"
     "Regarding personal identity, Swedenborg clearly stressed the uniqueness of each one. I am these basic tendencies and qualities, and I will be through the whole of creation. So I'd be inclined to say that outwardly Swedenborg did not support reincarnation but as inwardly understood, he did. Both are true. Outwardly I am this unique person, but my real nature drifts toward the One Life that reincarnates through the whole of time . . . I would not wish to denigrate another doctrine that contains real truth and usefulness."
     Lifeline has a thoughtful presentation by Rev. Ian Johnson. Here are some of his comments.
     "If a Newchurchman is asked, 'What do you think about reincarnation?' the answer is quite likely to be, 'it's all a big mistake,' or even 'a load of nonsense!' I fear I've said as much myself on occasions. This is a great pity, I am now suggesting-for several reasons: Firstly, some people have a deep emotional need to believe in reincarnation, or something like it, and we certainly won't help them by dismissing it lightly. We should try to understand their need, and to show sympathetically how there may be a better answer to it. Secondly, our Lord has allowed this idea to dominate the religion of many millions of Asians for thousands of years, and is now letting it spread in our part of the world. He must surely see some value in it!
     "It is clear New Church teaching that people of all religions find their home in Heaven, if they have followed their religion sincerely and lovingly.


The Lord is happy to lead them by the religious ideas they know. (See Divine Providence 254).
     "It is easy enough to believe that the Lord leads people through religions that teach reincarnation-most notably Hinduism and Buddhism. But could it be that He is now letting this belief invade traditionally Christian countries to counteract certain tendencies in modern Christianity, to help the change-over to the true Christianity of His new age? I think we can see several ways in which this might be so. . . .
     "Too many European Christians seem to think that, if they attend church faithfully and keep the law in their safe little corner of the world, then the Lord will welcome them to a cosy little Heaven, to be shared with all their friends and relatives in a nice European way. We in the New Church can very easily build up such a picture of our eternal life. To any of us with such a picture of Heaven, the real Heaven will come as a big shock! It's overflowing with Chinese, Africans, Indians. . .
     "Jesus warned us, of course; 'People will come from east to west, and from south to north, and sit at table in the kingdom of God. And behold some are last who will be first. . .
     "An essential part of heavenly happiness is ceasing to care about the 'boundaries' between myself and other people, rejoicing rather in how much I share with people of all races, all historical times, all planets, all cultures, all characters. The idea of reincarnation is one way in which mankind has tried to express this heavenly insight. As such let us respect it."
     There are at least a dozen passages in the Writings with some bearing on the subject of reincarnation, and we would like to take up this matter in a later issue.
     One of the features of Additions to the Swedenborg Concordance published last year by General Church Press is that it gives references to such subjects as reincarnation.

DEJA VU EXPERIENCE              1981

     Two or three times Swedenborg was permitted to have the experience of a spirit's memory flowing into his memory. This gave him a strange sensation. "I supposed," he testified, "that I had thought things before which I had not thought."     AC 2478



EDITORIAL PAGES       Rev. DONALD L. ROSE       1981



     Why were many moved so profoundly when those who had been held hostage were set free and brought home? The outpouring of feeling seemed too powerful to be attributed only to vicarious relief. Something deep in us seems to have been touched. We would suggest three aspects of what may be represented to us in such homecoming.

     1.      There is within a human being a kind of homing instinct which is not manifest in this world. We see it in birds and animals, and we know that it exists with angels (DLW 134). In the spiritual world people experience "a certain longing" (AR 611; compare HH 519), and this longing finds satisfaction when they recognize a home as their own.
     We each have a native land in the context of eternity. The love of country in the natural world is inwardly related to a love of the Lord's kingdom (AC 6821). Consider the following teaching: "Man becomes an inhabitant of the spiritual world because that is his real dwelling place and, as it is called, his native land, for there he is to live to eternity after he has lived some years in the natural world" (AE 1094:2).
     2.      The picture of someone glad to be home has a pleasant and powerful representation. Just being home is not the point. The total contentment at being there is what affects us. When a man can think of nothing he wants more than to be with his wife and family, he is portraying for us an image of conjugial love. "When a man together with his wife, whom he loves most tenderly, and with his children, lives content in the Lord" there is a picture of conjugial love (AC 5051). (The same scene in another passage makes it a humble home with few possessions and yet a full contentment of mind. See SD 2614.)
     3.      The inmost delight that can be known is what is called "peace." Real peace is something beyond common human experience (HH 284). However, there are certain human experiences which we may compare with it. It may be compared with what is experienced after war when one can be "safe in his own city and home and living in his own fields and garden." The prophet spoke naturally of heavenly peace in saying, "They shall sit every man under his vine and under his fig-tree. . . ."


Peace, although ineffable, may be compared "with the state of mind experienced by those who, after storms and dangers on the sea, reach a port and set foot on the longed-for land" (TCR 304). When men do set foot on a longed-for land, our hearts may be lifted to higher things and to such words as those of the Psalm which says, "This is my rest forever; here will I dwell; for I have longed for it."


     When you observe what takes place when a seed is planted in the earth, you get the impression that the seed knows what to anticipate, and how to proceed. "Out of a little seed cast into the ground there goes forth a root, and by means of the root a stem, and branches, leaves, flowers, and fruits in succession, even to new seeds; just as if the seed knew the order of succession, or the process by which it is to renew itself" (DLW 351). The knowledge is not in the seed, nor is it reasonable to assert that the knowledge comes from the sun up in the sky (Ibid.).
     The seed and the sun are ignorant and unaware, but oh what a knowledge is being dramatized for us, and it helps us as we walk our way not knowing what the future holds in store nor sensing the operation of Providence in our lives. The Writings invite us: "Watch a fruit tree. Does it not first have birth as a slender shoot from a small seed . . .? The same thing occurs with every shrub, and with every herb of the field. In these do not each and all things go forth regularly and wonderfully from end to end in accordance with the laws of its order? Why not likewise the primary end, which is a heaven from the human race?. . .This comparison has been made to show that when there is so regular a progression of the Divine Providence in the growth and regeneration of trees, there must needs be a regular progression in the reformation and regeneration of men, who are of much more value than trees" (DP 332).
     In February under the title "Prepared for the Unknown" we noted that each stage in the development of the embryo is a plane for a stage yet to come. If all these details are provided in such a knowing way in early physical development, "how much more" must this be the case in the matter of our spiritual life.
     A delightful example is the "education" for their future marriage of a boy and girl before they meet. This education goes on without either of them knowing it (CL 229).
     Moreover, it is in connection with a most charming story of boy meeting girl that the Writings tell us about the way the affection of one state is present in a state yet to come.


The affection of the little school girl is present in the affection of the woman ripe for marriage. When Rebekah appeared in answer to the prayerful search for a wife for Isaac we are apprized of her family origins (Genesis 24: 15). The origin of an affection is what is signified, and we are told that "in every affection there is the person's whole life that has been acquired from infancy even to the time of life when he is in the affection" (AC 3078).

     In connection with yet another such meeting we have the teaching that the things received in infancy are present in a later state. The coming of Rachel onto the scene when Jacob first sees her (Genesis 29:9) is associated with the following teaching. "As he advances in years, this good which in infancy had been insinuated into him by the Lord is drawn toward the interiors, and is there kept by the Lord, in order that it may temper the states of life which he afterwards puts on" (AC 3793). The meetings which occur "as if by fate" are in reality of the Divine Providence.
     Does the bee know that the winter is coming? Does it consider that preparation is needed? To ascribe such "knowing" to a bee is absurd (TCR 335:3), but it seems to know (DLW 355). In all of nature a seeming knowing is a proof of the Lord's wisdom (DLW 356). The bird seems to know many things, but "such things are from the influx of Divine Wisdom into the outmosts of nature" (DLW 353). If this occurs in nature, how much more must it do so in the lives of those who are of more value than many sparrows!


Dear Editor:

     Many older members will remember that it was once the custom for most New Church people to kneel briefly in prayer as they entered the church for a service of worship. Perhaps because of some similarity to the Catholic genuflexion, the custom is now all but gone. But perhaps it was of value, perhaps we could renew something of this simple act.
     Most of us would admit that if we are honest we tend to enter the church building with other thoughts on our mind, we notice friends or neighbors, perhaps what they are wearing or something totally unrelated to the service. It is true that in the New Church there is to be no external without its internal, but how many would agree that it would be simple and natural to begin to develop the habit of a deliberate moment of silent prayer as preparation for the service?


If we would be self-conscious kneeling, we need but bow our heads or close our eyes, or even direct our attention to the altar. It might or might not be noticed by those around us. If not, nothing has been lost, and if noticed, may it not be true that there is a profound privilege in sharing our opportunities to gather in an assembly of worship? Our children would likely notice that we are indicating a change in sphere, and there is great power in the ultimates of the simple act which represents our readiness to allow the Lord to teach and guide us.
     As an aid, it might be helpful to use the familiar phrase which such an act represents: "I come into Thy house. . . ." for we have come here to be in the presence of the Lord; ". . . in the multitude of Thy mercy. . . ."-a feeling of gratitude that we can join with friends and neighbors in worship; "in Thy fear will I worship. . ."-a putting aside of worldly thoughts, and directing our minds to the Lord's teachings, "toward the temple of Thy holiness."
          Bryn Athyn, PA

EASIER TO READ       FRANK S. ROSE       1981

Dear Editor,

     David Gladish's article in the February New Church Life raises a question that is of vital interest to the Church. There is room for many opinions when it comes to the "impossible art" of translation. From my experience in pastoral work, and more recently as a teacher in the Academy High School and College, I have grown increasingly interested in looking to greater simplicity and readability. Many of the concepts in the Writings are simpler than the English translations would suggest. The Latin of the Writings is relatively direct and uncomplicated. It is exciting to think of versions of the Writings which would be written in the kind of English that people use in their ordinary speech. This would be very valuable for young people, and for people new to the Writings. In addition to these groups, many people who have been reading the Writings for years might find more readable versions delightful to use.
          Bryn Athyn, PA




     By the time I finished reading James Brush's article in your October issue, my face was wreathed in smiles. I find it difficult to describe how cheerful it made me. The thought of LTP (Lunar Transient Phenomena) occurring at more than ninety separate sites in such a mysterious fashion filled me with glee, for this is a subject close to my heart. This prompts me to share some snippets collected from the Encyclopaedia of Ignorance (Editors R. Duncan and M. Weston-Smith, Pergamon Press, 1977) which confirm what Mr. Brush says about the attitudes of scientists.


     Otto R. Frisch ("Why") notes that while teleological explanations (in terms of purpose e. g. claws to kill, wings to fly) are not accepted in physics, the majority of biologists agree that natural selection can account for purposeful design. Some, he admits, find it hard to imagine how the eye or brain could so develop. He appears to agree that this is stretching our credulity.
     "But what about feathers? Even if a very unlikely mutation caused a reptile to have offspring with feathers instead of scales, what good would that do, without muscles to move them and a brain rebuilt to control those muscles?" (We nod our answer.) "We can only guess. But let me mention the electric eel. . ." Here, he attempts to show that even a feeble electric organ helps with navigation in muddy waters. By now we too are in obscurity.
     He ends with a declaration of faith: "Much about the theory of evolution is still unknown; but I have no doubt that natural selection provides the justification for teleological answers." (emphasis added)
     We must press on, agreeing with E. Tomlin ("Fallacies of Evolutionary Theory," p. 228) that "The truth is that evolution was an hypothesis which hardened into dogma before it had been thoroughly analyzed," only pausing to note that such things as the body's immune system, function of blood groups, sleep and dozens more are still totally inexplicable by science.
     When we think of "the earths in the starry heaven," we should know what W. H. McCrea ("Origin of Earth, Moon and Planets") says. ". . . planets like ours associated with any other star like our sun would be utterly undetectable by any available means." There is a thought-provoking fact about our own solar system: were all the material of the solar system spread evenly through the volume of a sphere having a radius the distance of Neptune, the density would be less than a good terrestrial vacuum!



     R. W. Sperry ("Problems Outstanding in the Evolution of Brain Function") states the problem with considerable power. (I paraphrase): We have to skip the beginning steps in the evolution of the human brain and pick up the story at the latter half of the age of hydrogen gas, bypassing the question of how the whole business began. Also, we skip quickly the problems of how electrons and protons were used to build bigger and better atoms, how atoms made molecules, how molecules compounded into replicating molecular complexes and eventually . . . the living cell. "It has always seemed improbable that even a whole brain cell has what it takes to sense, to perceive, to feel, or to think on its own."
     So much for ignorance and improbability. May I close with an example that shows even seeing is not believing. Let me test you.
     Would you believe that there are mirrors in the eyes of certain creatures? Yes, there are. They are convex in the middle, concave at the edges and wonderfully made, using multi-layered materials similar to those in modern TV cameras. The scallop thought of it first!
     What is fascinating is the fact that because such a thing was considered impossible, it was not discovered even though the eye had been examined under the microscope and the scientist had seen his own eye reflected in it! (Scientific American, 12/78)
     As Mr. Brush points out, scientists already believe that life on certain planets is impossible. We have reason to believe the opposite.
          London, England


     In a letter entitled "Thinking About Moon-Dwellers" Dr. Norman Berridge of England called attention to passages about literal statements in the Word within which there is a higher meaning. He asked whether this may be applied to some sayings about men on the moon (August issue p. 372). Now a correspondent from Australia warns against the concept of an internal sense in the Writings. From his letter we present the following.


     "All the testaments are revelations from the Lord-the Lord speaking to mankind -and therefore they are the Word of God. The Writings are avowedly a revelation of the internal sense of the Scriptures-not the pure internal sense but an accommodation to man's rational principle in his natural worldly environment; they are an explanation, an exegesis of the literal sense of the Scriptures. Is this too to be an enigma, hiding the very thing which the Lord designed to disclose? It can be expanded and infilled, but there is no inner correspondential sense that man is required to seek after in order to find the real truth. There may indeed be deeper senses on those planes where the angels dwell, but for man to apply his puny, undeveloped intellect to such things-never.
     "If I explain to an acquaintance that the revelation of the Second Advent reveals the internal sense of the Scriptures, and if I then give him a book of the Writings, am I to say to him, 'If there's anything in that which you don't understand, don't worry, because Swedenborg doesn't mean what he says'?
     "For myself, I believe in the integrity of all direct statements in the Writings; neither can I conceive of their having any abstruse or cryptic meaning. I come across a statement such as this: 'That there are inhabitants in the Moon is well known to spirits and angels, for they converse with them; so likewise in the moons or satellites around the planet Jupiter, and around the planet Saturn. They who have not seen them and spoken to them still have no doubt but that there are human beings in these moons; for they likewise are planetary orbs, and where there is an orb there is man, for man is the end for the sake of which a planetary orb exists, and nothing has been made by the Supreme Creator without an end. . . .The angels also say that an earth cannot subsist apart from the human race, because the Divine provides all things on an earth for the sake of man' (AC 9237). Is this to be accepted literally?
     "Or take this from EU 3. 'He who believes as everyone ought to believe that the Divine created the universe for no other end than the existence of the human race and of a heaven from it (for the human race is the seminary of heaven) cannot but believe that where there is an earth there are human beings' (Italics added).
     "Is there not anything of literal import in these teachings? If there is anything of literal truth in any part, why not in all? Are we to adopt the eclectic's oh so easy pattern and accept and reject as it suits us? Swedenborg was no mystic, nor was he commissioned by the ford to write in riddles and cryptograms, but in that way which could be absorbed by man's rational principle.


Any scientific data revealed in the Writings were not intended for the benefit or enlightenment of natural science, but for the illustration and explanation of true doctrinal principles.
     "The whole matter is one of how we are to reconcile empirically derived data to truth that is Divinely revealed. Is the former necessarily conclusive? May I quote from an earlier article? 'How reliable are empirically derived data? How can it be proved scientifically that there is no human life on the Moon, without taking it apart, bit by bit, like a large Dutch cheese! If it is within the Divine purpose that men from our Earth should discover and have contact with the inhabitants of the Moon, then we shall have proved in an empirical fashion a Divinely revealed spiritual law; but if it is not within the Lord's purpose, and He can see no use being served by such scientific evidence becoming available, then our astronauts will encounter insuperable barriers in trying to accomplish such an end. To me, the New Churchman has full rational proof, and what need has he for anything further? (New Church Life, 1976 p. 73)
     "The understanding of the Writings is not merely an intellectual exercise, but calls also for the use of a will derived from the affection of good (See AC 8694.); neither are the inner secrets of its teachings reserved for an ultra sophisticated intelligentsia endowed with a perceptive faculty derived from much study according to the learning of the world, which has been denied to the uncultured and the simple!
     "Of course there are men on the Moon. Let us not be 'blinded by science.' God bless Mrs. Davidson for retaining her faith in the authenticity of Divine revelation. (See New Church Life, 1980 p. 167.) The good doctor, her husband, would do well to accept her as his mentor in that sphere for which his academic training has so obviously ill equipped him! I have my own ideas regarding the concealment of the men on the Moon which to me are satisfactory and rational. I may be a simpleton; I may be naive, but I'm sure that if the truths of the Second Advent were approached with more naivet?, the progress of the New Church would be more rapid."
          Dungowan, N. S. W. 2340,


Church News 1981

Church News       FREDA M. BRADIN       1981


     The episcopal visit of Bishop Louis B. King, on the weekend of November 15-16, climaxed a full and interesting schedule of church activities for the Detroit society since September.
     At the Labor Day picnic we bid our ten young people who would be attending the Academy schools an affectionate goodbye. Soon after they left, the younger children, twenty-four of them this year, resumed classes at the church school. By the middle of September the adults were back to their regular scheduled classes of religious instruction as well as other church-related activities.
     Our pastor, Rev. Walter Orthwein, is presenting a series of doctrinal classes on the nature and use of ritual. In these classes we will study about how distinctive our ritual is and what spiritual significance it has. Mr. Orthwein believes that the more we understand how the ritual developed and the purpose behind it, the more we should benefit from our services of worship. The attendance at these classes has been good.
     Occasionally our new assistant to the pastor, Rev. Kenneth Alden, gives a doctrinal class. His first two classes treated of "Concepts" and "Adult Development." Mr. Alden travels to other parts of Michigan as well as to Ohio, administering to the needs of New Church people in those areas. He also assists Mr. Orthwein with the teaching of religion in the school and heads the physical education program as well.
     Rev. Douglas Taylor visited our society during the weekend of October 10-12. Mr. Taylor conducted an Evangelization Workshop at the church on Saturday morning. The class the preceding evening was in preparation for the workshop. There was a good turnout for the class on Friday evening, and about fourteen people took part in the workshop on Saturday morning. Many new and useful aspects were brought out of how we might approach those who are not of the church about religious matters.
     Bishop King arrived on Saturday, November 15. In the afternoon he led a meeting of the Joint Council. In the evening there was a society supper and doctrinal class. At the class Bishop King spoke to us on the three essentials of the Church. These essentials are the Lord (or Love), the Word, and use. An interesting discussion followed. Bishop King preached at the service of Divine Worship on Sunday morning. We are delighted to learn that the visits of the Bishop will now be more frequent than in the past.
     Several adult groups meet for religious classes of one kind or another. The Arcana class has resumed meeting again this year. The class meets twice a month in the homes of those men and women who attend. The Women's Study Group meets at the church building every other week. They continue to enjoy the tapes of Bishop de Charms on Growth of the Mind. They are now studying the eleventh year, with Biblical parallels from the story of the twelve Judges. The Inquirers' Class meets each Saturday morning. Four people attend this class. The Young Adult group has met twice this year. They take turns choosing subjects to be discussed. About eight people take part.
     There has been a lovely sphere added to our service of Divine Worship this past year or two. We now have chancel girls. The younger girls can look forward to taking part in this use when they become old enough.


     The Women's Guild continues to serve the society in endless ways. They made over $800 this fall from a rummage sale, bake sale, and Hand and Eye Show. This money will be used for church uses. One of these uses is making or purchasing over sixty Christmas gifts which will be given to the children at the Christmas Festival Service on Christmas Eve.
     The Detroit Property Development Committee continues to move ahead with Phase I. As with any project of this dimension, unforeseen problems arise which take time to work out. However, the prospect of living in such a naturally beautiful area in the near future with other New Churchmen is enough to sustain us. How thankful we are for our hard-working, dedicated committee.
     We might add here that the Detroit society is made up of dedicated people. Everyone is performing uses for the church of one kind or another. Several of our organists are mothers who help with the school work and in the religion program on Sunday, as well as with the work of the Guild. We have work parties every so often to paint and repair the church building inside and out. Our church school can function smoothly because of the efforts extended by many people. Although physical effort is needed, one senses the delight which is felt in the serving of these uses.
     May we extend wishes for a happy and prosperous New Year to the readers of New Church Life.


     Visitors to Bryn Athyn, Glenview, Kitchener, London, Pittsburgh, or Toronto, who are in need of hospitality accommodations are cordially urged to contact in advance the appropriate Hospitality Committee head listed below:

Bryn Athyn, Penna.
Mrs. James L. Pendleton
815 Fettersmill Rd.
Bryn Athyn, PA 19009
Phone: (215) 947-1810

     Kindly call at least two weeks in advance if possible.

Kitchener, Ont., Canada
Mrs. Warren Stewart
69 Evenstone Ave.
Ont. N2G 3W5

Pittsburgh. Penna.
Mrs. Paul M. Schoenberger
7433 Pen Hur St.
Pittsburgh, PA 15208
Phone: (412) 371-3056

Detroit, Michigan
Mrs. Garry Childs
2140 East Square Lake Rd.
Troy, MI 48098
Phone: (313) 879-9914

Glenview, Illinois
Mrs. Philip Horigan
50 Park Dr.
Glenview, IL 60025
Phone: (312) 729-5644

London, England
Mrs. Nancy Dawson
28 Parklands Rd.
Streatham, London, SW 16
Phone: 01-769-7922

Toronto, Ont., Canada
Mrs. Sydney Parker
30 Royaleigh Ave.
Weston, Ont. M9P 215
Phone: (416) 241-3704


Announcements 1981

Announcements              1981

     In addition to his duties as Editor of New Church Life the Rev. Donald L. Rose has been appointed Assistant to the Principal of the Bryn Athyn Church Elementary School, effective July 1, 1981.

     The Rev. William Burke has been appointed Assistant to the Pastor of the Bryn Athyn Church, effective July 1, 1981.

ORDINATIONS              1981

     Carswell-At Pittsburgh, Pennsylvania, February 22, 1981, the Rev. Eric H. Carswell into the second degree of the priesthood, the Rt. Rev. Louis B. King officiating.

     McMaster-At Toronto, Ontario, Canada, February 15, 1981, the Rev. Robert D. McMaster into the second degree of the priesthood, the Rt. Rev. Louis B. King officiating.

     Nicholson-At Toronto, Ontario, Canada, February 15, 1981, the Rev. Allison L. Nicholson into the second degree of the priesthood, the Rt. Rev. Louis B. King officiating.

     Smith-At Mitchellville, Maryland, February 1, 1981, the Rev. Lawson M. Smith into the second degree of the priesthood, the Rt. Rev. Louis B. King officiating.

ANNUAL MEETING              1981



     The eighty-fourth Annual Meeting of the Swedenborg Scientific Association will be held on Monday evening May 4, 1981 at 8:00 pm in the Auditorium of Pendleton Hall, Bryn Athyn, PA. A short business meeting for the purpose of electing a President and members of the Board of Directors is scheduled to precede the address.
     Miss Linda Simonetti has been invited to speak on the subject of Correspondences in Embryology, a subject which she has pursued since studying the human form at the Academy College in Bryn Athyn. Miss Simonetti earned her Associate in Arts degree at the Academy College and is presently working toward her Bachelor of Fine Arts in Illustration at the Parsons School of Design in New York City.
     Members and friends of the Association, interested parties, and students of the Academy College and Theological School are most cordially invited to attend.




     Spirits and Men

     Some Essays on the Influence of Spirits upon Men, as Described in the Writings of Emanuel Swedenborg
     By Hugo Lj. Odhner

     This book explores the relationship between spirits and men in a great variety of subjects, such as: "The Knowledge of the After-Life," "The Danger of Open Communication," "Influx and Persuasion," "Dreams," "Influx and Disease," "Mental Causes of Illness" and "Spiritual Sources of Health." $3.85 postpaid

GENERAL CHURCH                         Hours: 8:30 to 12:00
BOOK CENTER                                   Monday thru Friday
BRYN ATHYN                                   Phone: 215 947-3920
PA 19009



NOTES ON THIS ISSUE       Editor       1981

Vol. CI               April, 1981               No. 4


     Our authors this month are known throughout the church. The theme is one of upliftment. Bishop King in the resurrection address writes of "the all-pitying, all-loving heavenly Father, who never allows one unnecessary pang. . ." "Each hour, yea each minute, millions of new inhabitants press into that limitless world. . ."
     Bishop de Charms writes: "We propose to consider what does and what does not change in the life after death." We continue the series on what the angels are actually doing. Leon Rhodes writes of pain or rather the absence of pain in a kind of anesthetic phenomenon which tells us "something about the Lord's desire to minimize our suffering, but there is much more!"

     How much are you like the "Thomas" of the Gospel story? In the sermon by Rev. Peter Buss we read: "There are countless people in this and every other generation who are like Thomas, and there is that in every single person which prompts him or her along similar lines."
     Rev. Bruce Rogers invites us to consider: "Even in the New Church, it is not always easy for us to assess the accuracy of our understanding, or even at times to tell where our ideas are coming from."
     Notice among the baptisms this month the names Aklaku and Garna. On the morning of March 1st Bishop King baptized these two gentlemen from Ghana in a service which was followed by spontaneous singing. Appropriately two letters speak of the reception of truth by Africans. The letter in January to which they refer harks back to the stirring report last November by Rev. Geoffrey Howard on his visit to Ghana.



THOMAS       Rev. PETER M. BUSS       1981


     Then saith He to Thomas, Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side: and be not faithless, but believing. And Thomas answered and said unto Him, My Lord and my God. Jesus saith unto him, Thomas, because thou hast seen Me, thou hast believed: Blessed are they that have not seen, and yet have believed. John 20:27-29
Behold My hands and My feet, that it is I Myself: handle Me and see; for a spirit hath not flesh and bones, as ye see Me have. Luke 24:39

     Amid the wondrous events of Easter time there is the account of doubting Thomas, a story which must surely touch responsive chords in each one of us. The disciples had seen the Lord led meekly away by the soldiers of the high priest. Whether they saw or not, they knew that He had been tried and crucified, and it seemed that all their hopes, all the uplifting and thrilling things they had expected to happen, were doomed. Jesus of Nazareth was no more; the prophet of Galilee was dead, and buried in a sepulchre. They had not understood His teaching about rising again, nor about a heavenly kingdom, and so they assumed that the evil had triumphed. Then came women who said that the sepulcher was empty, and Peter and john confirmed it. Yet still they feared, and assembled behind locked doors, lest the Jews wreak their anger on them. Thomas was not there the first time the Lord appeared in a closed room and showed to His disciples that He had indeed risen triumphant over death. It was a human failing to refuse their testimony, and to say that only the evidence of his own eyes and hands would suffice. Yet it merited a rebuke from the Lord: "Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side: and be not faithless, but believing."
     In the internal sense, the story of Thomas underlines the wonder of the Lord's glorification, and the manner in which He thereafter could be conjoined with all men. Thomas's significance in the internal sense is not specifically given in the Writings, but several things together make it fairly certain. Firstly, the whole tenor of this account is concerned with faith. Secondly, the word Thomas means a twin, as also does the Greek, Didymus, by which he is also called. Twins in the Word represent both good and truth, or faith and love; and Thomas here, because of the sequence in which he appears, would seem to represent a type of faith.


Finally, one passage (HH 461) speaks of Thomas as being connected with those who are sensuous. From these three things, we would conclude that he represents sensuous faith.
     We are also told that the disciples were chosen because they were like the things which they represented. Thomas's attitude, that he would not believe unless the evidence of his own senses proved the truth of the Lord's resurrection, very well mirrors the spirit of sensuous faith, for it is desirous of having things shown to it, and unwilling to accept any other kind of testimony. Doubtless, when the other disciples spoke to Thomas, their words must have been compelling. With eyes full of wonder and excitement, they must have told him all that happened, what the Lord said to them, and how He looked. When he proved doubtful, they may also have recalled the earlier sayings of the Lord, in which they had not put trust themselves at first that He should rise from the dead. But nothing would suffice. "Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe." The sensuous man says, "Show me. Let me see for myself, and then only will I believe."
     There are countless people in this and every other generation who are like Thomas, and there is that in every single person which prompts him or her along similar lines. These people have not had the opportunity to see the Lord risen from the dead, and standing before them with the print of the nails in His hands, and the wound of the spear in His side. Yet they want that kind of assurance before they believe, and they feel doubt of all the things which they have heard. They are the doubters, like Thomas, the people whose faith is uncertain. They may be negative, and have no real faith, saying in their hearts that they will wait for the physical, sensual assurance before committing themselves. Or they may be men who are willing to believe, or are somewhat committed to a faith, yet waver, vacillate-not between faith and doubt, but between faith and the promptings of the sensuous.
     To those who are negative in spirit, the Lord can never come. They are not of His disciples, because secretly they have already hardened their hearts against Him. They might say that they would believe if they were shown in a sensuous, physical way the truth of religion, but they would not (AC 2588). They are negative not because of the absence of testimony but because that is the way they feel.


     But there are many sensuous people who can be led to heaven. They are external people who live very shallow lives and may appear to do many wrong things; but there is in them a spirit which is affirmative to the Lord. They are of His disciples, as Thomas was, and they show their affirmation in various, maybe curious, ways. Thomas was a disciple. He was a sensuous man, one given to doubt and obviously earthy attitudes. But he loved the Lord very much. When the Lord set His face to go to Jerusalem, where the leaders of the Jews were known to be plotting His death, it was Thomas who said to his fellow-disciples, "Let us also go, that we may die with Him" (John 11:16). And when the Lord showed Himself to Thomas after the moment of doubt, Thomas made the most comprehensive confession of the Divine Human which the gospels record. "Thomas answered and said unto Him, My Lord, and my God."
     Who are these sensuous people, who are potentially of the Lord's church and His heaven, who are represented by Thomas? Fundamentally a sensuous person is one who lives in and for this world, and finds his delights in the things that belong to life on earth alone. He may be a simple man, doing an unrewarding job. He may be a college professor of philosophy or a nuclear scientist. it is not a matter of intelligence; it is a matter of where his delights lie. If they are solely concerned with life in this world, they are sensuous, and so is he. The test is whether eternal or temporal values are his.
     Now a highly intelligent man who is sensuous covers over his desires with all sorts of sublimations, all manner of coatings, so that they seem more refined than they really are. In order to get a picture of a potentially good sensuous man, therefore, let us talk generally about the sort of attitudes such a man might have if he is of moderate education, living in our civilization.
     He would be a man of strong feelings, probably on most subjects, and a man of strong loyalties too. He would be capable of great warmth and would be easily touched by those whom he loved; but he could also give in to anger towards them as well, and say, perhaps even do, things to them in anger which he would regret. He would tend to form friendships in his own circles, and look down on members of other races, other nationalities, political parties, even social strata. He would thus be subject to the mass prejudices, and easily swayed by events, rather than by quiet logic. His opinions might be formed on his own experience, and he would be loath to relinquish them because someone else has had the opposite experiences. He would be a man who worked fairly hard at his job, but made no pretense at preferring work to his vacation and free time. He would do his duty by his wife and family, would know that he was attracted to other women, but remain faithful.


He would spend time with his children, but perhaps not get to know them very well.
     Each one of us knows many people who fit this description, or parts of it, and probably we will recognize a lot of ourselves in it too. Each part of the description emphasizes the temporal, the power of experience, and physical or imaginative influences over rational, and charity intelligent thought. Each one points to a distinction between duty and charity.
     And a sensuous person, even if he is well-disposed, stands very close to hell. His feelings are from the earth, and they are prone to temptation, and many times will come when he is tempted, greatly tempted, to seek a delight which is wrong. Then, because of his nature, he is in danger of being swept away into evil, of giving himself up to it, and using a wealth of confused arguments to justify himself. The sensuous man is more in danger than any other, because his delights so easily turn to excess.
     In resisting these temptations the sensuous man has to employ the only guard against evil-faith, conviction in the power of the Lord. But he does doubt the power of the Lord to save, and is tempted to feel that he would like more assurance than he presently has. After all, he is being tempted to give in to an evil that is very delightful. He needs to trust the Lord, and feel that choosing the Lord's way really is better.
     Perhaps in the terms of the New Church, such a person might be one who wonders if the Writings themselves can be trusted completely. He knows that they forbid certain things, and when powerfully tempted, he is doubtful. He lacks the saving faith in the Lord which he needs desperately. Without that faith there is no real reason why he should not yield, and yield he will, for sensuous evils are so very strong.
     The message of the internal sense of our text is that the Lord can speak even to such men. It is true that in their concentration on external and worldly things they stand close to the door of hell. It is true that in thinking about themselves and their delights, and seeking them first, they often hurt people when they ought not to do so. Viewed from the strict law of truth, they have done far more bad, selfish, earthy things than they have ever done heavenly things. Yet through His glorification, the Lord can be present with them, and have contact with them. Through taking on a body and a human, and glorifying it, the Lord made it possible for Him to be present, even with sensuous people such as those represented by Thomas.


They are lowly in thought and feeling: earthbound, almost! But He can talk to them, and he can make them feel His presence. "Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side." This is an invitation, and a promise, to the sensuous man. From his own standpoint, from his minimal power to good, let him learn of the Lord in His glorified Human, and he will find points of contact. He will sense from the Word which teaches about the Lord Jesus Christ that here indeed is his Lord, and his God.
     The miracle of the glorification is not a simple one, and the manner in which He established communion with even sensuous people is a subject too deep for a sermon easily to cover. Suffice it to say that in the pages of the Word which tell of the Lord on earth there is a great deal that speaks directly and forcefully to the sensuous man who is of tender faith. And as he listens, so the Lord Jesus Christ, in His glorified Human, illumines from within those truths, and causes the sensuous man to be reassured, and to feel more strongly his faith and his certainty that the way of life that the Lord has shown is right, and the powerful emotions to which the hells dispose him are not truly productive of happiness.
     For the Lord came to save every single human who could be saved. He knew that there were countless millions of people who would rise very little above a sensuous faith, and who, without His coming, would fall prey to the hells. But through His coming He made a pathway to heaven for them, and now we are told that every day hordes of people from this earth are being admitted into the lowest reaches of heaven, where are the sensuous-people who otherwise would have been evil. But because the Lord glorified His Human, and rose on Easter morning as God and Lord, they could reach forth and touch Him, if they willed. It is this presence with all who are willing to listen and be moved that He signified when He gave the more universal invitation to all the disciples-"Handle Me and see, for a spirit hath not flesh and bones as ye see Me have."
     Conjunction is now possible: for He the Lord is present in the flesh (the Divine Love) and the bones (the Divine Truth) of His Human-present throughout creation.
     Of course, sensuous faith by itself is not enough to save a man, for it will not be strong enough in the face of infernal cunning. This is what the Lord meant when He said, "Thomas, because thou hast seen Me, thou hast believed: blessed are they that have not seen, and yet have believed." (Blessed means receiving the joy of heaven, or being saved.)


But through His glorification, the Lord has opened a path for people who are sensuous to ascend upwards to a saving faith. Thomas is not condemned for his unbelief. He is shown the truth that the Lord lives forevermore, and then told to have more faith in the future. So he is strengthened. And this the Lord does to each of us, leading through His glorified Human even our most sensuous states towards the blessedness of true confidence in Him.

     LESSONS: John 20:1-29; AC 1676 NOT LIKE THOMAS 1981

NOT LIKE THOMAS              1981

     They are blessed who do not, like Thomas, see the Lord with their eyes and yet believe in His existence, for this is seen in the light of truth from the Word.     Doctrine of Faith 10 AS THE TREE FALLS, SO WILL IT LIE 1981


     A STUDY

     The idea that whatever a person may be at the time of his death he will continue to be without change to eternity poses a series of philosophic questions. It is obvious that if there is life after death there must be growth, development, progress. Only death itself is static. How then can we understand the well-known statement that "As the tree falls, so will it lie"? We propose to consider what does and what does not change in the life after death.


     As to his soul, man is an inmost vessel receptive of life from God. This vessel is a Divine creation, and it is utterly unique. No two such vessels can ever be alike to all eternity. Each one constitutes an individual human being. Infinite Divine love inflowing through this vessel is finited and limited by the form of the vessel according to the universal law that "influx is according to the form of reception."
     Man's soul is altogether above the plane of his consciousness. He has no perception of its quality, nor can he change it in the least. It makes him to be an individual, distinct and separate from every other human being. Such individuality is a Divine endowment. It is determined by the Lord's will to provide for a particular use in His eternal kingdom.


No man knows, or can know, what that use is; but he is given power to choose how he will use this inflowing life, whether for the sake of the Lord and the neighbor, or for the sake of self and the world. His choice determines his "ruling love."


     In order that such a choice may be made, man must be born on earth, that is, into a world of fixed space and time and matter, a world that is independent of his ever-changing mental states. By paying attention to things fixed and constant, man is given leverage to determine the contents of his own mind. From the innumerable sense impressions that impinge upon him from his environment, he can freely choose what he will notice, hold in his mind, and seek to repeat with pleasure, and what he will allow to pass unnoticed, or will reject as painful and to be avoided. In this way everyone controls the contents of his own mind. This content becomes more and more the world in which he lives.
     Furthermore, everyone is held by the Lord in the midst between two opposite forces. No matter where he is born, or how he has been brought up, everyone is endowed from earliest childhood with an impulse to acknowledge God, and to feel delight in promoting the happiness of others. This prompting comes from heaven in all states of childlike innocence and willingness to be taught and led. At the same time, everyone is prompted by his hereditary nature to take delight in excelling over others, in dominating them, and in acquiring for himself the wealth of others. This delight in self-power and glory comes from the hells. Everyone is compelled to make a choice over and over again in the entire course of his adult life. It marks a parting of the ways, and no one can go in two different directions at the same time. Every time he chooses to go in one direction, he strengthens his will to make the same choice again. In course of time, these repeated choices establish what is called his "ruling love." When he comes into the other world he will continue to live according to this love. It cannot be changed because his will is made up, and he steadfastly refuses to change it. It will inevitably determine whether his eternal abode will be in heaven or in hell. The whole purpose of man's earthly life is that he may freely make this essential choice. This fundamental choice cannot fail to be made by anyone who has some idea of a God, and some idea of a Divine law that man is required to obey. By means of it the Lord is present with those of every religion, secretly to teach, to lead, and to protect and eventually to bring into heaven.



     A rational choice is not possible before adult life is reached. Children are dependent upon parents and teachers in whom they have confidence for all their ideas of right and wrong. The acceptance of these adult opinions is enforced by rewards and punishments. For this reason all children are imbued from without with an historical faith and a religious conscience. if they die and pass into the spiritual world before adult age, they are necessarily deprived of the fixed environment of nature, by means of which, as we have pointed out, adults can change their state and determine the direction of their own life. How then can they develop rational judgment? They are all educated in heaven by angel teachers and masters. They respond willingly because they have confidence in the wisdom of those who teach. But how can they achieve a faith and a life of their own?
     We are told that all who die in infancy will go into the celestial heaven when they grow up; but if we rightly understand the teaching, those who die in childhood or in youth may become angels of the highest heaven, but they may also, by their own choice, come into either the spiritual or the natural heaven. This would seem to imply that they can make a rational choice of their own, quite independent of their angel teachers. How is this possible? An answer to this question is suggested by the revealed teaching that when those who have been raised in heaven attain to spiritual adult age, they are brought down, for a time, to live in the world of spirits. There they come into contact with both the evil and the good. Their hereditary tendencies are seized upon by the evil to tempt them. They are compelled therefore to make a decision as to whether they will yield in these temptations, or will persist in the heavenly delights instilled by the angels. It is implied, however, that the influence of their heavenly education will prove stronger. Nevertheless they will realize for the first time that they are evil at heart, and that they are perpetually being protected and held in good by the Divine mercy of the Lord alone.
     All who are in the world of spirits have been withdrawn from the fixed environment of the natural world, but they are still in contact with the Word, the other "foundation of truth." This foundation of truth, considered in itself, is eternally fixed and unchanging. But the church with any man is according to his understanding of the Word.


All children and young people who have been raised in heaven have been imbued with a true understanding of the Word. Upon this their conscience is based. When therefore they are brought into the world of spirits, and are tempted by those there who are evil, they will from conscience reject whatever is contrary to the Word, and will freely confirm their faith by what the Lord Himself teaches them. Thus they will acquire an individual understanding of the Word, which comes to them by perception from within, from inflowing life through the soul. They will be freed from dependence upon the teaching of the angels, and will be taught and led by the Lord Himself. This is my present understanding of how those who die in infancy and childhood finally become spiritually adult in the other life.


     These may in simple faith accept the teachings of men, supposing them to be the very Word of God. Such a mistaken idea of the Word may be perpetuated for centuries as it is transmitted from generation to generation. Thus "imaginary heavens" are formed on earth, and are transmitted into the world of spirits as men die and carry these beliefs with them. In all such churches there are good people and evil people; nor can anyone clearly distinguish the one from the other. All who have confidence in the wisdom of parents and teachers will sincerely believe that what they are taught is the very Word of God. They will live according to it from love to God, and from an inmost desire to do His will, and keep His law. But evil men will use these same teachings to exercise power over others, and to achieve their own selfish ambitions. In this way the simple in heart will be held in bondage. From this they can be delivered only by the Lord Who, at His Coming, reveals, for all who will to see, the true meaning of His Word. When he does so, a "Last Judgment" takes place in the world of spirits, and the good are separated from the evil. In this way the "imaginary heavens" are broken up, the good being instructed and prepared for heaven, while the evil cast themselves into hell. Such a judgment can take place quickly in the spiritual world, but on earth it may require many ages, because only by slow degrees can men be prepared to relinquish their false beliefs and freely accept the true teaching of the Word. Only as they do so can a New Church descend from heaven, and the Kingdom of God be established in the hearts of men.


     We are told that all men are born natural, with the capacity to become either spiritual or celestial by means of regeneration. There are three degrees of life in the soul of every human being. These degrees correspond to the three heavens and to the three potential degrees of the human mind. The Word, as it descends from God to men, contains within itself three degrees of Divine Truth. One who understands the letter of the Word simply and lives according to it from conscience will open and form the spiritual-natural degree of the mind, and will come after death into the natural heaven. One who achieves an understanding of the spiritual degree of the Word and lives according to it will open and form the spiritual degree of the mind, and will come after death into the spiritual heaven. And one who enters into an understanding of the celestial sense of the Word and lives according to it opens and forms the celestial degree of the mind, and will come after death into the celestial heaven. One who deliberately rejects the understanding of the Word remains in the purely natural degree of the mind, and comes into hell after death.
     However, we are told that these interior degrees of the mind may be neither opened nor closed. By this we understand that they still may be opened after death. The opportunity to open them is never taken away except by man's own choice. By this we understand that the simple good in all religions who have been held bound by the evil can, at the time of the last judgment in the world of spirits, be instructed by the angels, and raised up, if they are willing, even into the celestial heaven. (In confirmation of this several illustrations are given in the Writings, as cited below.) These in effect have already determined their ruling love while on earth, but have not been able to open the corresponding degrees of the mind, because of their bondage to an historical faith. The way to heaven is never closed by the Lord but only by man's free choice, when he understands the truth and deliberately refuses to accept it. Anyone who has not rejected the truth of the Word in any of its three degrees will have the opportunity to accept it when presented by the angels after his death.


     We refer here specifically to those who have been confirmed in that faith at adult age, and have taken upon themselves the responsibility of living according to it. These are spiritually bound by their own choice to strive for a life of regeneration.


They are already established in love to the Lord and charity toward the neighbor as the governing motive of their life. Yet they are still under the influence of strong hereditary tendencies to evil. The battle of regeneration has still to be fought and won. How far they succeed in this conflict will determine whether they open and form the spiritual-natural degree of the mind, the spiritual degree, or the celestial degree. This will depend upon how willing and able they are to enter more deeply into the understanding and life of the Word. This depends far more on the depth of their love than on their intellectual ability. There are both wise and simple in all the heavens, even in the highest. Not all are born with the capacity to become deep intellectual scholars-this because they are destined for supportive uses. But these supportive uses may be performed even in the celestial heaven. The nature of the use is determined by the form of the soul, on which man's individuality depends. No man can change this; but he may by means of it open and form any of the three degrees of the human mind. Experience seems to indicate that relatively few are created to achieve intellectual leadership in any profession or occupation, while many are born to perform supportive uses. There are always more followers than leaders. This is illustrated in the human body: the brain occupies far less space than the heart and lungs and other internal organs of the body, including muscles, ligaments, and bones. Yet all of these are essential to the performance of human uses. Without them the brain and nervous system could not function. It is all together, cooperating in perfect harmony, that makes a human being, capable of performing a use. Even the brain and the nerves need protective coverings, to enable them to perform their functions. The heart and lungs, liver and pancreas, the digestive organs-each of these must be enclosed in coverings that set them apart and enable them to perform their special functions. The whole body must be supported and strengthened by the bones. This illustrates how many supportive uses are necessary in order that the mind may exist, and grow, and act. All these uses must be provided in the Gorand Man of heaven, and individuals must be born, or created by the Lord to perform them. Each one finds the joy of his life in fulfilling the use for which he was Divinely intended, whether it be in the celestial heaven represented by the brain, in the spiritual heaven represented by the heart and lungs, or in the natural heaven represented by the arms and legs. Human beings are created to fill all these uses, and each one finds the eternal joy of heaven in fulfilling the use for which he is created. No one can really choose this use.


It is a Divine endowment, a gift of God for his eternal happiness. To accept it and find his happiness in fulfilling it is what we understand to be meant by "being content in God," rather than trying vainly to become something for which he was not created.


Soul-TCR 8; Divine Wisdom 1114, DLW 432
Ruling Love AC 7081; HH 477; DP 17
Children in Heaven-I-III 342, 345
Imaginary Heavens-AE 391, 392


     How often we hear it expressed that a merciful God would not permit so much suffering and pain. Man's life on earth, we know, is often anguished and full of torment, but should we not fix our minds on the countless ways in which the Lord eases our misery as far as it can be done without damage of greater concern? If we really consider the abundant evidence of the mercifulness with which our Father eases our pain, we will increase our recognition of Him as a pitying Father.
     As mortals we are, of course, vulnerable to countless injuries, and as a means of protecting us from destructive forces, the Lord allows us to know the sensation of pain. By means of the pain felt from blows, scratches, cold, burns and cuts, we acquire the ability to avoid injuries for much of our lives, and to seek some form of healing when our bodies have been damaged. Medical instances of children born without the warnings of the sense of touch clearly show that it would be no blessing to be denied the ability to feel pain. Even the numbed feelings of a stumbling alcoholic illustrate how precious is our sense of hurt. But we may go far beyond such examples.
     For the moment let us not include either the pain inflicted as a result of evil-such as the deliberate torture by an enemy-and let us also not yet include consideration of the mental pain that is so inextricable from most physical injury. If we consider the Lord's great mercy in easing our physical pain, we are awed by the defenses He has provided.
     It is almost universally true that even a severe injury often is associated with a "shock" that actually makes the injured person unaware of pain.


How often we find that serious injury is not felt by the victim until afterwards. Recent reports tell of a man hauled by a lion to the pride where the young began to feed on him, yet he felt somehow unconcerned and quite fascinated watching them-but no pain. Countless people nearly frozen to death, or drowning or bleeding to death all agree that pain is surprisingly absent. Nearly everyone has had an injury which he did not really feel until later. Surely these tell us something about the Lord's desire to minimize our sufferings, but there is so much more!
     The experiences which have been attracting great attention over the past few years called "Near Death Experiences," or NDE, have great variety and yet much in common. But especially is it true that these people-in the maximum condition of injury or trauma-speak of a great feeling of comfort and peace, of absence from not only the pain but also the concern for danger. It would not be difficult to believe that the distinguishing characteristic of actually dying is the conscious release from suffering. This, we must keep in mind, is true even though in many such cases the victim was thrashing around, moaning or screaming.
     Should we overlook the profound mercy in the Lord's providing both the materials and the phenomenon of anesthesia? Think of what it means in terms of compassion that He has given man numerous ways in which pain can be eased or entirely blotted out by simple chemical substances or even a blow on the head! Could modern medicine succeed without the abundant forms of suppressing our natural instincts to combat injury? Even in ages past, mankind had managed to find forms of anesthesia, and who would deny that many escape pain by silver needles, hypnotism or non-medical means?
     In connection with this, we should give credence to the probability that much of the animal kingdom does not actually experience "pain" as we know it. There are gentle and kind people who cringe at the idea of animal suffering-and, truly, man should never willingly inflict suffering on any animal-whether the handsome trout that rose to his lure, the beef cattle or Thanksgiving turkey, or even the shrimp, clam and oyster. If we pause to think about it we will soon realize that throughout the animal kingdom ALL animals are destined to either die by a violent death or, even worse, to waste away when unable to care for themselves. May it not be true that their Creator has provided them with instincts that serve to protect them from accident or their enemies, but that they do not actually know the suffering we imagine them to feel?


There is an abundance of evidence that this is so, and a merciful God does not intend that twenty thousand krill writhe in anguish when engulfed in the whale's mouth, or even the myriad tiny, invisible creatures under our foot who are crushed as we take a Sunday stroll. Some Far Eastern cults make much of their concern for helpless creatures, but how can they cut off the damages to microscopic living creatures in their lungs each time they breathe?
     We might do well to accept the idea that the Lord actually restrains suffering far more than we realize, and that His Love protects all things from any hurt which is actually harmful to their use. Since all things are destined to "die" and with the exception of man himself, the death of each creature is a means whereby OTHER creatures are sustained-we would greatly demean the Wisdom of God to accuse Him of cruelties which exist only in our own sensibilities!
     But let us now consider mental pain and anguish. Again, we would set aside the suffering that arises from man's evils and cruelty. All of us will die, some young, some old, and in many different circumstances. And in all but the rarest cases, we will have loved ones who will be saddened, will suffer. It is also true that there is suffering for loved ones who, in turn, are in pain not only of physical injury or sickness, but of economic loss or a job they don't like. We think of very great suffering, but was there ever greater misery than the young football player whose new girl friend invited her father to the big homecoming game in which he dropped the pass that would have won the game? He didn't drop it because it was out of his reach. It was right in his hands and no defender within yards. And he had been invited out to dinner afterwards! Now, that's suffering!
     The point is not as absurd as it seems, for, indeed, mental anguish is very real-yet, as we know, it is a part of the process whereby we develop and learn. It is involved in our regeneration, and, like the physical sensation which protects us by reflexive jerking away from harm, the mental pain of shame or "loss of honor, wealth or gain" is absolutely essential to our moral life.
     And let us consider carefully whether any experience, however painful, did not prove beneficial, if we allowed it to do so. Do we remember being scolded or being fired? Do we recall struggling with difficult problems or decisions? At any moment in our life could we actually say that the misery we protested was of no value? Was the suffering of the Iranian hostages in recent months completely useless, or can we not humbly agree that the Lord mercifully turns every misfortune to our good if we will but permit?



WHAT DO ANGELS DO?       Rev. ERIK E. SANDSTROM       1981

     (Part II)


     Before we see how the angelic uses inflow and affect our work here on earth, let us consider "What Do Angels Do?" We now know their "job descriptions," or the outline of what they do; but do we know how they carry out their work? If we could observe an angel at work, how would we describe it?
     As with the gravedigger in heaven, we have trouble imagining the external surroundings, the manual skills or coordination of movements, and so forth, required for a specific angelic use. Is the angel swinging a pick-axe or a sword when he works? Does he just sit at a desk, and chase evil spirits away by typing a letter?
     Do the Heavenly Doctrines provide any help here?
     Yes and no. We are told that the countless functions, offices, etc., in heaven are spiritual, and even though they may be described, it cannot be done comprehensibly! (Char 142) Angelic uses do indeed appear "in part like those done in the world," we read, "yet they are spiritual uses that cannot be described in natural language" (AE 1226). In fact, when Swedenborg tried to describe how the angels actually carried out their uses, he found that it did not even fall into the ideas of natural thought! (ibid.) In short, we read: "How the spiritual work cannot be described to the natural, nor can it be described to the spiritual how the celestial angels work" (De Verbo 10).
     Astonishing! Our imagination races furiously to picture how an angel does his work. Perhaps our hero Superman provides some idea, flying hither and yon to help people out, but if we were to imitate him we might end up either in hospital or the insane asylum for thanks!
     No, angels are the experts in angelic uses. Yet if we are being regenerated, we too possess the knowledge, the know-how, of performing our use in a spiritual manner. Only the crass, gross limitations of our mundane bodies prevent us from the spontaneous flow of spiritual movements which bring to effect our own unique heavenly use. Once we come into that use after death, we will no doubt realize that that is what we have in fact been doing on earth too. But here, nature imposes its own movement, skill and coordination of limbs, eye and brains.


     In heaven, there are other movements and skills, etc., which correspond to our earthly work, but which defy description (cf HH 485-490).


     Now that we know-or do not know-how angels perform their uses, we ask, What is the source of their uses?
     As we said, the Lord is the Source of Divine order in all angelic uses. Therefore, the employments of the angels are in fact the employment of the Lord Himself through the angels (HH 391). The Lord acts indirectly through heaven, and thereby He provides the functions and offices of the angels.
     Does this mean that the Lord could do His work without angelic help? Yes, it does. We read: "The Lord acts indirectly through heaven, not because He needs their aid, but in order that angels thereby may have functions and offices, and consequently life and happiness in uses" (AC 8719).
     The Lord can do everything without any angel's help. How on earth-or how in heaven-can any angel help the Lord? Everything an angel has that makes him an angel came from the Lord. How can an angel help? The Lord does not need any angel's aid. For an angel to presume he could aid the Lord would be as monstrous as it was for Uzzah to steady the ark. The thought that one could help the Lord can only spring from proprium. Therefore, the only way that angels can serve the Lord is to carry out His Will and Wisdom by entering into the uses that come from the Lord. The Lord grants such employments for the sake of eternal happiness, yet He does not need any angel. That is what is meant by Divine Mercy. Men are saved from pure mercy, because the Lord has no need of us. But His Divine Love is such that it wills to create others outside of Himself, wills to make one with them, and to render them happy to eternity from itself (TCR 43). The Lord has created us from pure mercy, and grants us eternal happiness by our being conjoined with Him.
     The angels realize their own unworthiness before the Lord. Every person has to acknowledge that same total unworthiness before he can become an angel of heaven. But once an angel, he does not dwell on it. Angels consequently spring in the very height of their vigor to the uses for which they were created, and serve the Lord as though their eternal life depended on it-which in a way it does.
     Thus the angels have no worries. Their acknowledgment of unworthiness was but the basis for eternal happiness. Based on that acknowledgment they receive heavenly peace, and a rest from labor, that is the absence of fatigue, irritation, frustration, self-pity and undue hope for promotion, or any other earth-bound gremlins.



     And so the angelic uses are received by men. Not only is man's conscious life the beneficiary, but even his organic make-up keeps functioning as a result of the Divine influx through all the heavens. For the heavenly societies in their uses correspond to the functions of the organs and tissues of the whole human constitution. In fact those heavenly uses pre-exist the organic forms which appear one after another in the foetus as it grows to maturity, ready for birth (cf AC 4223). For example, the use of perceiving what is good and true is ultimated in the created facial organ of the nose; the use of obedience and of hearkening to the Lord is ultimated in the creation of the human ear, and so forth. Our bodies are therefore the last result of the angelic uses as they were Divinely intended from creation. Therefore all uses pre-exist in the Lord.
     Apart from the human constitution, the angelic uses also inflow into man's conscious and unconscious mental life. Angels from each society, we read, are sent to men to watch over them, to lead them away from evil affections and thoughts, and to inspire them with good affections and thoughts, in so far as they can be received in freedom. By these means, angels "direct the deeds of man by removing as far as possible his evil intentions. Angels with man dwell as it were in his affections. They are near to man just in the degree in which he is in good from truth, and they are distant from man as the life is distant from good" (HH 391).
     Again we wonder what exactly the angels are doing. How do the angels perform this use of directing man's deeds? There is no answer. Angels perform their use in a spiritual manner, which cannot be described. But we do know that the angelic joy consists in active labor and in practical services, and in seeing good accomplished (HH 535). So although we have little idea of how the angels perform their uses, we know that they are being active and practical. In other words, they would be unlikely to be sitting at desks signing papers!

     (To be continued)



MILTON HONEMANN       Rev. LOUIS B. KING       1981


     It is midafternoon in winter as we gather here in the Hillside Chapel to lift our hearts and direct our thoughts to the spiritual world, into which our much-loved and fellow New Churchman, Milton Honemann, is this moment awakening.
     It is early morning and springtime there, the dawn of a new day and a new, exciting life for Milton-a life he has known existed and to which he eagerly looked forward, though his entrance there was immediately preceded by a severe and burdensome illness.
     Notwithstanding what now seems like the abruptness of his going, Milton's religion prepared him for the experiences he is now undergoing. For the best preparation for transition from one world to the next is not, as some suppose, a pre-knowledge of the time of one's going, but an accurate understanding and conviction of how and why this transition takes place. To foreknow the time of a person's death would be to invite his deliberate and indirect resistance to the Lord's will. But to trust in the Lord's Divine judgment in this matter is to free the will and the understanding for full participation in the issues of daily life, in which an individual may deliberately and indirectly cooperate with the Lord's will and thereby prepare most adequately for the unknown day of his death, whenever or however it inevitably comes.
     Milton was raised in the New Church, his father, an ardent New Churchman, setting the example of regular attendance at church services, and taking responsibility for carrying out the uses of the church. Milton was born in Baltimore on December 11, 1917, and as the oldest child in a New Church home early learned to love the church and the vital and priority place it held in his family life.
     In World War II Milton served as a Captain in the Paratroopers in Europe, and, because of his devoted service to his country in time of war, will have his body interred with honor in Arlington Memorial Cemetery.
     In 1953 Milton married Catherine Blake, who shared with him twenty-eight years of married life, a wonderful relationship strengthened and made joyful through the teachings of the church he loved to the day of his death.
     We say, "the day of his death," from the appearance only. For to take a single breath is to live, and to live at all is to live forever. What appears to be the death of the person is merely the laying aside of the body.


The person himself, the human mind or spirit, after a scant three-days' rest, during which the miracle of resurrection is accomplished by the Lord, awakens into full and conscious human life in a world the reality of which we cannot begin to comprehend.
     Milton, and the church in his heart, did not come to an end with the laying aside of his earthly body. On the contrary, he is up and vigorously alive and, to eternity, will continue to love and appreciate the rational and logical teachings of his church, for it is now his privilege and delight to witness, firsthand, the living reality and fulfillment of those heavenly doctrines.
     Truly, the Lord Jesus Christ is the One and Only God of heaven and earth. And He creates each finite individual into His own image and likeness, thus endowing man with life as-of-himself-with rationality and freedom of choice. Furthermore, each individual so created, with his first breath of life, becomes immortal-potentially an angel of heaven or a devil of hell. In the exercise of his God-given rationality he can be instructed by Divine Revelation and come to know and understand the way of life which leads to heaven; and by his conscientious exercise of free will he can reject what is disorderly, evil and false, that the Lord may prepare him for life eternal.
     Upon reflection Milton will be able to see, from the superior enlightenment in which he now is, how infinitely wise is the Lord in leading each individual through "the valley of the shadow of death," that where He is, there man may be also. With unimaginable wisdom and patience the Lord's Divine Providence, in a thousand unnoticed ways, leads each person across the face of this complicated, natural life, providing all conditions of order, truth and happiness-permitting all those conditions of sickness, sorrow, discouragement and apparent tragedy which can in some way, unknown perhaps at the time, accrue some eventual benefit for the eternal welfare and happiness of the individual.
     In times of unexpected illness and violent death the earthbound mind is prone to cry out against the unmerciful and arbitrary actions of what it believes to be an angry or unjust God. But the spiritual-minded, set free by Divine Revelation from the limitations of natural thinking, silently smiles and, with patience and courage, remembers that the omnipotent, omniscient and awesome God is also the all-merciful, all-pitying, all-loving heavenly Father, Who never allows one unnecessary pang, but provides without exception that all is done in mercy from love for the sake of man's eternal peace and happiness. "if I take the wings of the morning," declares the Psalmist, "and dwell in the uttermost parts of the sea, even there shall Thy hand lead me and Thy right hand hold me"(Psalm 139:9-10)


     Milton Honemann believed this with all his heart. It was a continual source of inspiration and sustenance in his everyday life. And now he stands in the presence of the Lord, somewhere in that blessed land of the spirit, surrounded by the sphere of the Lord's Divine Providence, in full possession of every human faculty and external sense which causes a man to be a man. For the active life of the spiritual world is more intense and sensitive by far than the dim and distant life he had enjoyed while in his material body.
     On this third day after he has laid aside his earthly body, Milton Honemann is renewing acquaintance with loved ones who preceded him into that spiritual world. And again and again, in the days and hours which lie immediately ahead, he will experience a living proof of what he had believed-that the kingdom of heaven is the kingdom of uses wherein angels find the delight of their life in performing good and useful services to their fellow men, from a spontaneous desire to do the Lord's will and from a sincere desire to achieve the happiness of their many and valued spiritual associates.
     The perfection of heaven, he will soon confirm through living experience, rests in the fact that each day new ways of serving one's fellow men are learned by the inhabitants there from the Lord. And each hour, yea each minute, millions of new inhabitants press into that limitless world from this and other inhabited earths in our endless universe. And what is so beautiful, no two individuals are exactly alike, never have been, never will be. So the effect which each individual is created to have upon his fellow man is unique, adding something distinctively new to further and enrich the happiness of heaven.

      While on earth, preparing for eternal life, each individual is in freedom to act according to his own best judgment-whether he will be motivated by the lust for honor, reputation and material gain, or by a sincere desire to do the Lord's will by responding to the needs of the neighbor, without concern for recompense. And as this vital decision is made over and over again, so are angels and devils freely and irrevocably made-so is character developed and the spiritual body fashioned.
     An individual's happiness here and hereafter is entirely dependent upon the use he performs. And his usefulness, at all times, can be measured by the degree to which he uses the Divine gift of life and the wisdom of experience to affect his fellows for good-that they may enjoy happiness from their relationship with him.


And a man enters into the interior of fullest degree of his usefulness when, after death, he is finally reunited with his marriage partner to form a full and complete image and likeness of his Creator. "He who made them at the beginning made them male and female, [in the likeness of God] and said, For this cause shall a man leave father and mother, and shall cleave unto his wife; and they two shall be one flesh. Wherefore they are no more two, but one flesh. What therefore God hath joined together, let not man put asunder" (Matt. 19:4-6). In heaven husband and wife dwell together in the sacred state of conjugial love. The effect they have on one another in their mutual love to the Lord and the neighbor inmostly constitutes the heavenly happiness, and qualifies their usefulness to the whole of the heavens.
     Thus we think of a man this afternoon, one whose effect upon others has been as various as it has been profound. And, as in all human relationships, our love for him is in direct proportion to his effect upon us for good. And we ask, what was it that endeared him to us? Was it his modesty? Was it his affirmative enthusiasm and sincere kindness as a friend? His humor? Was it generosity in placing a good interpretation upon the words and actions of others? Was it a husband's gentle and uncompromising faith in the sanctity and eternity of marriage? A brother's affectionate companionship? Or a son's affection and respect for his parents? Was it his love of the church and devotion to its uses? Who can forget the fact that Milton served as president of this society for ten years-that he superintended the Sunday School, teaching classes of doctrine to adults and young people alike, when the Sunday School numbered sixty people. And who will soon forget the keen interest and careful oversight he provided during the building of this Hillside Chapel, and the joy he shared with so many at its dedication in 1959? And when, from lack of priestly leadership, the congregation floundered and was unable to have the sacraments of the church on a regular basis, Milton received ordination as a lay minister in 1974. From that moment he faithfully, sincerely and conscientiously held this society together, never ceasing to seek for it regular ministrations of a resident pastor. Milton loved to teach the truths of the Lord's Second Coming and lead thereby to the good life. He was a student of the doctrines, delighting in the discussion of eternal truths and their living application to life.
     As he loved and delighted in the study and discussion of doctrine, so he loved the organized church-this society-working for the day when his dream would become a reality, when the church would be rededicated to the spiritual uses for which it was originally built, and the congregation might enjoy once again a pastor, a strong church affiliation and hope for future growth.


Milton dedicated his life to this dream, and it is our privilege and challenge to culminate it. In this we share a profound responsibility.
     Let each one of us who respected and loved Milton Honemann make answer in his own heart as to why our friend was so much loved and will be so much missed.
     But let this universal truth be heard: There is no greater service that any man can extend to his neighbor in this day and age than the unabashed and outspoken adherence to absolute principles of revealed Divine truth. To believe something so sincerely and to live according to it so obviously is, indeed, a precious gift from the Lord given through man to men.
     May the Lord keep us ever near to those whom we love and admire, through whom He would inspire and lead us to Himself. And let us deliberately turn our thoughts often to these loved ones in the other world that the effect they have had upon us in the past may grow in strength and beauty, rather than diminish. So from time to time will we gain momentary respite from the oppressive inertia of matter, the stifling limitations of space, the burdensome confines of time, the incessant discouragement of self-consciousness-that we may stand momentarily strong-immortal spirits at the gates of eternal life-gazing upon a new world teeming with hopes and possibilities and unfathomable experiences of delight and inner joy.
     But it is there, in that spiritual world so distant from our natural eyes and physical touch, yet so near to our hearts and reflective thoughts, that we must leave our loved ones and return to our apartment houses of time and space until, in the Lord's good pleasure, our preparation for eternal life is complete and we may join them again. to stand before our Lord and heavenly Father Who alone will show us the path of life, and in Whose presence is fullness of joy-at Whose right hand are pleasures forever more. Amen.


     The quality of a church arises from its understanding of the Word (SS 76). The reason is that everything of the church is formed according to that understanding (SS 77). All its faith, all its love, is shaped by that understanding and takes its quality from it.


The quality of a church as a church, therefore, cannot exceed the quality of its understanding of the Word. It is a noble church if it is in genuine truths, an ignoble church if in truths that are not genuine, and a destroyed church if it is in truths falsified (ibid.).
     It is not always easy, however, for those who make up a church to assess their understanding of the Word. Even in the New Church, it is not always easy for us to assess the accuracy of our understanding, or even at times to tell where our ideas are coming from. One reason is that before regeneration, we are all in a state of obscurity in regard to spiritual truths, and in that obscurity we can mistake falsities for truths and adopt them as such (AC 8013:2). Moreover, it is only natural in the case of many to incline to accept as true the teachings of the church in which they have been brought up simply because they are the teachings of the church in which they have been brought up (AC 6047:3); and when they have confirmed themselves in these teachings, they cling to them as true and as being proper interpretations of the Word, even in cases when they are not really true and are not really proper interpretations of the Word (AC 1366).
     Still another reason why it can be difficult for us to assess our understanding of truth or even to tell where our ideas of truth are coming from, is that we are all, of ourselves, inclined to merely natural delights and worldly values. It is also therefore only natural for us either to bend truths to make these delights and values allowable and defensible, in which case we falsify the truths, or else to adopt falsities in the place of truths, and by confirming them convince ourselves that they really are truths and from the Word or in agreement with the Word. In either case, whether we falsify truths or adopt falsities in the place of truths, we render ourselves unable to tell the difference between truths and falsities; and to the extent that we nevertheless cling to the church, we believe that we are in a faith formed from the Word, even though it be a faith that is of quite another character and formed from quite another origin (cf. AC 5096: 1, 2; 7627; 7778:4; 8148:2; 9367).
     Because of all this, the Heavenly Doctrines warn us against forming our faith from any other source than the Word, and they warn us against uncritical acceptance of ideas that may be at variance with the truth. Specifically, they warn us against a faith of authority, and they warn us against a faith from self.
     By a faith of authority, the Writings mean a faith that is founded not on the plain teachings of Divine revelation but on the authority of someone else's say-so (AC 8078:3, 4).


Of course, this is the kind of faith with which everyone begins. Everyone begins, in childhood and youth, by believing what he does on the authority of his teachers and masters (AC 10225:1, 4). No one prior to adult age has the internal sight or accumulation of experience to do anything else. Moreover, it is only through such a faith of authority that the unregenerate can be led and prepared to receive the Lord by living a life in accordance with doctrine (TCR 359, AC 8013:2, cf. TCR 344).
     Eventually, however, this state of faith must be outgrown. If faith is to become an internal thing, eventually we must come to believe, not on the authority of someone else's assertions but from a personal sight of what the Word itself teaches-which includes the Heavenly Doctrines. We are told, "The spiritual have faith in other truths besides those which have been impressed on them from infancy (AC 2832). "They who have a real affection for truth abide in the doctrinal things of the church until they arrive at an age when they begin to think for themselves, [and] then they search the Scriptures and supplicate the Lord for enlightenment" (AC 8993:4). Thus they pass from a state of instruction and mere memory knowledge into a state of intelligence and discrimination, because they think no longer from the authority of others but from their own personal understanding and comprehension (AC 10225:1, 4, 5).
     "For [the doctrinal things of the church] are not true because the heads of the church have said so and their followers confirm it" (AC 6047:2). The Word must be searched, and examination must be made, to see whether the things one has been told are true (AC 6047:2, 8078:3, 4, 8993:4). Otherwise, if one simply accepts what another says and embraces it without examination, his thought concerning it becomes a matter of mere persuasion (Faith 11), and his faith in it no more than a blind faith (Faith 1). Indeed, what anyone believes, not from the sight of his own understanding but on the authority of someone else's claims, is not really his own belief, but the belief of another which he has, as it were, only borrowed (AC 10124:3).
     And it may be false (AC 8013:2, 10124:3). Even though buttressed with reasoning and argument, what is asserted only on the authority of merely human understanding may yet be false, for "'what is false can be confirmed just as well as what is true, and sometimes better" (Faith 11, also DP 3 18:2). As a consequence, if people do not think for themselves and come to understand for themselves, they can be led to believe almost anything, given enough persuasion. As the Doctrines observe, "Shut men's eyes and stop up their ears, that is, contrive that they do not exercise thought from any understanding, and then say whatever you please to persons on whom some idea of eternal life has been impressed, and they will believe it"(Faith 46, cf. also 47, 48).


Such persons-people who believe simply because men of reputation and authority have said something is so, without further examination-are likened in the spiritual world to cattle (DP 168:5) and to magpies (TCR 42), who think as a crab walks, with the sight following the tail (CL 295).
     Worse than a faith of authority, however, is a faith from self. At least a faith of authority can be held in innocence, and what is then believed may accord with the Word. And a faith of authority is an initial step by which a genuine faith from the Word may be introduced (TCR 359, AC 8013:2). But never is this the case with faith from self.
     By a faith from self we mean a faith that draws its ideas of spiritual truth from its own personal, human view of things, rather than from the Word, and which establishes its concepts of right and wrong according to its own wishful thinking. Such a faith is inevitably riddled with falsities, because human reason of itself is entangled in deceptive appearances (AC 2516:2), and it serves a human heart that is inclined to error from its birth (AC 215). To arrogate to ourselves the right to determine what is spiritually and morally true or permissible, therefore, is to form a faith that is utterly untrustworthy (AC 1072). Even at its best, human rationality was never created to be the source of truth, but rather its receptacle (AC 2516:2, 2519, 2520:2, 2538:2). For even at its best, there always clings to the rational that which is merely human, and this merely human quality makes it liable to mistake and error (AC 2516:2, 2520:3, 4, 2538:2). Who, indeed, would claim otherwise?
     More serious, however, is the fact that human rationality is subject to the promptings of personal desires and worldly concerns. When these enter into the thought, as they so often do, they then lead reason astray, and falsities are taken as truths, or truths are bent and twisted in order to defend what is false (AC 241, 2045, 8993:3, SS 60, DP 168:4). If faith is formed from this origin, it is thus blinded to truth (ibid.), and in its blindness the smallest objection can prevail over a thousand truths (AC 215). Faith so formed is unaware of this blindness, because whatever favors its loves and wishes it thinks it sees in light (AC 215); and reason is employed to find arguments and confirmations to support its desired conclusions (AC 2045, cf. 2832). This is another characteristic of faith from self. Not only is it entangled in deceptive appearances and so liable to mistake and error (AC 2516:2), but to the extent that self and the concerns of this world are in it, its effort is not to find the truth but to confirm what it pleases, though it imagines it has discovered wisdom (cf. SS 91).


And if in this state one is led to study the Word, one cannot help but be blind to anything that contradicts. Either the truth is not seen, or it is interpreted to agree with what one wants the truth to be, so that the truth is falsified (AC 9382:2, SS 60).
     Faith from self, or the arrogation to self of the right to determine from one's own reason and experience what is spiritually and morally good and true, has consequently been the cause of the downfall of every church that has hitherto existed in the world (AC 231, cf Faith 49). This is what is represented in Genesis by eating of the tree of the knowledge of good and evil (CL 444, AC 207, 208, Core. 29:3). Every church has fallen when the ideas of men have been substituted for the teachings of the Word, and men have become the arbiters of what is right and wrong (cf. Isa. 5:20,21, 29:9-24, 47:8-14, Matt. 15: 1-9, Mark 7:1-13, AC 215, Faith 49, AR 594ff., AE 239). Faith of authority and faith from self have this in common, that they are founded on a belief in men and the assertions of human reason, rather than on a belief in the Lord and the teachings of His Word.
     On the other hand, while warning therefore against a faith of authority and faith from self, the Heavenly Doctrines do not at the same time teach an uncritical acceptance of the literal statements of the Word (AC 2520:5, 9025:2-4, 10582:3, SS 52, 77, 91, 96). For many things said in the literal sense of the Word are not literally true, or they reflect only a partial truth which must be understood if a right idea is to be formed (AC 2533:2, 9025:2-4, SS 51). The Word must be interpreted, and doctrine drawn from it, and doctrine must then become the lamp in whose light the Word is viewed (AC 9025, SS 51, 52, 54). When this has been done, moreover, it is right that the literal meaning yield to doctrinal interpretation, if there is a conflict, or if the literal meaning is otherwise unintelligible (AC 9025:2-4, 9382:2, SS 54). All this the Writings also teach.
     The question is: how de we do this drawing of doctrine by which to interpret the Word without so infecting the process with our own preconceptions and prejudices that we fall into faith from self! And how do we profit from the doctrine drawn by others without falling into a faith of authority?
     In the first place, the Word must be approached affirmatively (AC 2588:2). To approach the Word affirmatively is to be as willing to believe it as we are the things of human reason and experience; in fact, true affirmation is more willing to believe the Word in matters that affect spiritual and moral faith and life (AC 2516:2, 2538:2, 2541, 2568:2, 2588:2).


Doctrine must then be drawn from the literal statements of the Word rightly collated and compared (AC 7233:3).
     This must be done from the literal sense, and not from what one imagines some hidden meaning to be, because in the literal meaning the truth is expressed in fixed statements that are not subject to the alterations and modifications of human preferences (SS 53). Moreover, the basic truths out of which a man's spiritual and moral faith and life ought to be formed are there plainly presented (SS 55). They are not plainly presented in any human imagination of what one guesses the internal intent might be, because this can be distorted by personal predilections and the errors of human conjecture (SS 56, Verbo 58).
     Doctrine must also be drawn from the literal sense of the Word in a state of enlightenment from the Lord (SS 57). Enlightenment, and the consequent state of instruction, are dependent both upon one's breadth and depth of knowledge of what the Word teaches, and upon the motivation with which one approaches the Word (TCR 155, AC 1188, 7233, 9382:2). Especially does it depend upon the motivation (AC 8078:4, 9382:2, SS 58). "Enlightenment is from the Lord alone," we read, "and exists with those who love truths because they are truths and make them of use for life. With others there is no enlightenment in the Word." (SS 57). Those who draw doctrine from the Word, therefore, must do so for the sake of knowing what the truth is, and not for the sake of confirming what they wish to see confirmed (SS 60, 91). They must be willing to subordinate what is of self and the world to what is from the Lord (AC 2516:2, 2538:2, 2541, 2588:2). Earthly concerns must be set aside (AC 241, SS 59). Even the temporal wishes and desires of others must be for the time ignored (AC 8148:2, 9367, SS 52). And most of all, personal ends must be rejected (AC 1188, 7778:4, 8148:2, 8993:3, 9297:3, 9364, 9365, 9367, 9369, 9382:2, SS 52, 60, 61:3). Otherwise one is blinded rather than enlightened by his study of the Word (AC 9382:2).
     When doctrine has been drawn from the Word, moreover, it must then be tested by further study to see if it in fact accords with what the Word really teaches (SS 53, 54, AC 6047:2, SS 59). Other passages, other statements bearing on the subject must be examined, to discover whether the whole truth has been found, or only a partial truth, or perhaps no truth at all. This investigation must be made not only by those who draw doctrine, but also by others, for doctrine is not true just because those who draw it say so (AC 6047:2).


The Word must be searched, and investigation must be made, to see whether the doctrine delivered by those who draw it is in agreement with the Word (AC 6047:2, 8993:3,4, SS 59). This, too, must be done in a state of enlightenment, free from earthly concerns and personal ends, simply out of a desire to know what the truth is, for only those who so approach the Word are able to discern what accords and what does not (AC 8013:2, 8993:3, 4, SS 59, 91). What accords may then be accepted, on the authority of the Word; but what does not accord must be rejected (SS 59, AC 6047:2, 3). If this is done from a love of good and a willingness to obey what the Word teaches, the doctrine of the church is thus continually winnowed and purified, and the good of the church thereby strengthened.

     Finally, a word with regard to those who are unable either to draw doctrine or to investigate the doctrine of others. For there are those in the church who try to live according to truths, yet who, being taken up with the business of the world, lack the time and energy necessary for a proper study of doctrine (SS 59). How do they guard themselves from error?
     The Writings answer that such people can learn from those who do draw doctrine and from those who then investigate it (SS 59). But there are cautions. One should never believe according to the persuasiveness of the speaker, or his degree of authority in the church, but according to what one does know of what the Word teaches (cf. AC 1366, 3394:3, 6047:2, 3, SS 52, Faith 1, 11, 46-48).
     One should believe in simplicity of heart-not according to personal convenience, nor according to worldly advantage, nor according to personal desire for personal reasons-but from a willingness to believe what the Lord has revealed (AC 1072:2, 1188, 2045, 2588:2, SS 52). Be suspicious of innovative doctrines and novel interpretations (AC 1188, 1241, Faith 2, 4, AE 239, AC 7298:2). Do not confirm or let oneself be persuaded of something until it can be shown to be the genuine doctrine of Divine revelation, and is so seen by self and by others (AC 2516:2, 3394:3, 6047:2, 3, 6610, 7298:2, 8148:2, 10124:3, HH 482, SS 92, 93, 97, Faith 3, 5, 8, 9, 11, DP 317, 318, TCR 339).
     Above all, be particularly wary in matters that touch the life, where human proprium is especially desirous to have things its way (AC 8148:2, 9382:2, SS 52, 60, 96, DP 144). For merely intellectual error does not condemn (AC 2531:2, 3385, TCR 756, SS 92, 97, DP 318:9-11); but error confirmed in life from the will is hurtful, and it can condemn (AC 1366, 5096, SS 92, 93, 96, 97, DP 318:9-11).




     (Continued from the March issue.)

     So far we have listed but two very mediate goals for our education. Instruction in knowledges with the hope that faith will be adjoined to them, making intelligence possible, and later, love which will infill them giving wisdom; and the education of the individual so that remains can be implanted and conscience formed with the hope that a new will can be freely chosen on the basis provided. Education will set the understanding and the will free so that angelic life can become a reality. Of course, this process looks to heaven and the development of the conjugial. In the church our most cherished love is that love freshly restored to mankind through the New Word, that love which is one with love to the Lord, which we call "love truly conjugial." This love provides for angels the inmost joy of their lives, and it can do so for men on earth as well. Our education of boys and girls must have this eternal goal as an end, and we must be willing to do all in our power to preserve and protect it. The sphere of the school must look to enhancing this end, even as the instruction we give must lead to full understanding of its angelic nature. We cannot allow our educational goals to ever lose sight of this most important end. But, of course, between the very mediate ends of instruction and education which prepares an individual to become an angel, and the ideal of love truly conjugial which makes two people into one angelic unit capable of loving the Lord in the fullest sense of that word, there are other goals-goals which look to individual love to the Lord, and individual love to the neighbor. No one can ignore love to the neighbor in all its degrees, if he seeks to enter inmostly into love to the Lord in the life of love truly conjugial. A conjugial couple that does not seek to perform uses to the neighbor cannot, in fact, love the Lord at all. The one springs from the other as moonlight is reflected from the sunlight.
     We know that there are four expressions of love to the neighbor. The first is "to act justly and faithfully in the office, business, and employment in which a person is engaged" (TCR 422). Accordingly, we must set as an educational goal the reality of such actions. We must provide the knowledges necessary for the performance of such offices, businesses and employments as are of real benefit to mankind. (This goal covers most of our work in the classroom.) In this context, of course, we must recognize that both men and women must love their neighbor and so try to set educational objectives which will provide necessary tools for such performance.


I shall speak further of this later, but here note this illustration. While the single teacher cannot enjoy the inmost richness of love truly conjugial, he or she can practice an individual love to the Lord, with its attendant joy through the just and faithful expression of love to the neighbor in the act of teaching young students. Such expression of love is an important goal for our education. It can provide real happiness for people on earth even if single. Indeed, certain monks and nuns, who are on the outskirts of heaven, find the fulness of their heavenly life in such performance. There are single people in heaven who are apparently happy, although their joy is not as great as those who are happily married (See CL 54:5, 155:3). Note here that the conjugial provides the very inmost of angelic happiness and so is inmost to our educational goals, but other goals must also be a part of our process. Love to the Lord can be expressed on an albeit lesser level by an individual whose love and wisdom can be united in a celestial state which will lead him to performing acts of charity to the neighbor. I think we sometimes overlook this important second level of love in our effort to extol the inmost ideal of love truly conjugial.
     Our next level of educational objectives is the next level of expressing love to the neighbor. We read: "The benefactions of charity are giving to the poor and relieving the needy, but with prudence" (TCR 425). We need to provide opportunities in our educational setting for learning how to give, as well as experience in it. Athletics and social life help in this experience.
     Following this educational goal is another: "there are duties of charity, some public, some domestic, and some private" (TCR 429). Training in the performance of these duties is necessary, including that training which will especially enhance the conjugial relationship of husband and wife described as the duties "of the husband toward the wife, and the wife toward the husband, of fathers and mothers toward their children, and of children towards their fathers and mothers. . ." (See also CL 385-414).
     And finally, as a last expression of love to the neighbor we must educate our students to be able to practice the "diversions of charity such as dinners, suppers, and social gatherings" (TCR 433). In this last field 1 think we sometimes confuse our students by placing so much emphasis on the conjugial relationships of husband and wife that they do not readily develop the social skills of men and women which should not look to the conjugial.


     In summing up these goals, we educate to have our students learn how to perform simultaneously in a wide variety of roles: inmostly the role of wife or husband; second, the role found in one's office, business or employment; thirdly, the role of an individual who will acknowledge his obligations to the public good, the domestic good, and his own private good; and finally, the role of an individual who can enter into the diversions of charity in a full recognition of the proper value of recreation. All these roles exist in an individual at once, and so we must educate for them all. Fortunately there is but one real good which is God, and so the harmony of these varied roles can follow from that highest source. The picture we see here is one individual who will have a variety of modes of expressing that love which he or she receives from the Lord. Although we recognize that the wife or husband role is the most intimate and deepest expression of that love and reflects the basic functions of their forms, nevertheless there are other roles which must also be practiced and for which education in its varied forms must provide. I can be husband, master or servant, son-in-law, father-in-law, cousin, nephew, and just plain friend all at once. Although the inmost of my expression of love to the Lord will come as husband, I cannot ignore my other roles and, in fact, should receive education and instruction in them if I am to perform them aright. The picture becomes still broader when I recognize that the neighbor whom I love does not just come in single person form. All the degrees of the neighbor-from self through family, to community, to country, to the human race, the church, the angelic heavens and the Lord-require of me different roles with different love for me to express. In this context it seems very clear that although the conjugial is my inmost form of expression of love, there are many others of a lesser nature which I must perform. I would hardly expect to express the conjugial in my relationship to the country, as I sought to practice my duty of voting; but nevertheless, the person voting would still be me, a man, with my very real masculine viewpoint.
     To sum up this discussion of goals: our educational objectives are varied. They have as their inmost the development of and respect for the conjugial, but in addition we hope to educate in such a way that all the varied aspects of love to the neighbor can be expressed, for in both love to the Lord and love to the neighbor are found the happiness of heaven. We teach people to enter into careers, as well as to enter into the happiness of marriage and the responsibilities of parenthood.


     Finally, note this set of statistics which has impact on the education of both boys and girls. In 1974-75, 45% of the women in the United States were employed in a career. That figure today is at 52% and rising annually. The median age in our country is now 30 years. Over the past decade there has been a 24% increase in the number of people over 65, which implies a new need to learn how to use leisure. The proportion of traditional nuclear families (husband. wife, and at least one child) dropped from 50% to 42% of the total families over the decade of the 1970's, and it is projected that by 1990 only about 28% of all U.S households will consist of married couples with children. The need for us to educate people as regards spiritual offspring, as well as natural ones, seems real. Finally. economists forecast that the average family wanting to own its own home needs an income in excess of $30,000, which will force families to become two-income families if they seek such goals. (Statistics in part from Jan. 9, 1981 PSBA "information Legislative Service" report, Vol. XIX, No. 2.) These statistics, to me, imply that we must have very real special concern for the careers of both the boys and girls in our care, even as we continue to educate for the ideals we all hold so dear. Of course, if we do not believe women should have careers and that their place is in the home, period, we must so teach and face the pressures of economic woes. If our position were that clear, we would be able to ease some of the Academy's economic pressures, as we would have to dismiss all women teachers. I do not advocate such a position and believe that there are careers open to women. But more on this later.

     (To be continued)



Dear Editor:

     I have been concerned for many years that people who are not members of the General Church would judge the General Church as racist because of the lack of black Americans with African origins in its membership.
     Kenneth B. Blair's communication in the January New Church Life substantiates to everyone that Emanuel Swedenborg believed that the African race would be most receptive to and understanding of his revelations from the Lord.
          Birmingham, Michigan




Dear Sir:

     By way of introduction it needs to be said that I am not a member of any Swedenborgian church. I am a Methodist preacher. However, I have studied the doctrines of Swedenborg religiously for the last several years, and I accept them without reservations, because they are in accord with the Holy Word.
     With reference to the article "innocence vs. the Prevention of Offspring" in New Church Life (August 1980) by the Rev. Stephen D. Cole, my personal thanks and appreciation are extended to him for such an eloquent, provocative presentation on a subject which is so controversial in today's society. After having read his article, I knew beyond a shadow of a doubt that he had done a marvelous job of delineating the profound truths of the Holy Word, and of Swedenborg's writings correctly. This is only to say that I agree with him 100% in his interpretations and would like in a later letter to elaborate on this.
     When I noticed in New Church Life contrasting views, as for example on the subject of "prudence," it came as a surprise. It struck me as somewhat odd that even among Swedenborgians there exists diversities of opinion. I had been laboring for many years under the assumption that those who acknowledge themselves as Swedenborgians were in unity as to their perception of these doctrines. It causes one to wonder if in fact Swedenborg's doctrines are truly genuinely revealed by the Lord to mankind if those who identify themselves as Swedenborgians, like all other Christian communions, simply do not interpret alike the Holy Word. In this case they do not all comprehend alike the breadth of Swedenborg's pneumatology.*
     * Pneumatology" has to do with the study of what is spiritual.
     Now I note in a letter in your January issue from Mr. Kenneth Blair under the title, "The Reception of Truth by Africans." This letter quotes three passages from Swedenborg's writings relative to the hearty reception of the Heavenly Doctrines by the Africans-that they are more receptive to these doctrines than any other ethnic group on this earth. Without equivocation, I certainly have no problem registering an identification with those three passages as written by Swedenborg, for I myself am of African descent, and I have always accepted Swedenborg's writings in totality from the inception. Frankly, I've had no problem interpreting them, and his peculiar writing style has never been a hindrance to my perception of his works.


     I also accept his writings because I discovered that his pneumatology is based on the essential nature of the human soul, and is an outgrowth from known laws of man's mental and moral constitution. I discovered that these laws upon which his pneumatology is based are the laws of God, eternal and unchangeable just like God Himself. Therefore, Swedenborg's pneumatology is not only in accord with Holy Scripture, but is in accord with sound reason, true science, sound philosophy, history, human experience, and as forestated, the essential nature of the human soul.
     Swedenborg's writings are synonymous with the Bible; that is, one cannot read his writings with preconceived ideas and confirmations of human opinions, expecting to extract the true meaning of his thought; for the writings of Swedenborg, just like the Holy Word, must be either accepted or rejected on their own merits; to do less is to flirt with human liberty, and to change or interpret his writings erroneously to suit one's own fancy.
     As mentioned above, I would like to continue in a later letter with attention to the subject of "prudence."
          Louisville, Kentucky


Dear Editor:

     In response to your invitation to consider the editorial "Call His Name Jesus" I want to say: We must think it is in the Divine Providence that we shall "call His Name Lord," which in Norwegian is "Herren." We in Norway live in a predominant Lutheran environment. The name "Jesus" seems very often to involve the idea of an appendix to the one only God. The name "Herren," or "Lord," which involves all names, is so comforting for the New Church person, and it is understood when you speak with ordinary people who are not members of the New Church.
     The three persons in the Godhead is so confusing and is so dominant in most of the sermons of the clergy. The name "Lord" or "Herren" is the great defender against all the errors of the Old Church.
          Stavanger, Norway



EDITORIAL PAGES       Rev. DONALD L. ROSE       1981


     The Writings point to a phrase which openly expresses a love for the entire human race. It is this: "And I, if I be lifted up from the earth, will draw all men unto me" (John 12:32).
     The Lord did not often openly state Who He was or what His thoughts were. Nor did He openly show how strong His love was. It is said at the end of John 2 that "Jesus did not commit Himself unto them." When He spoke to Philip about the need for food, He did not speak openly of His real intentions, although "He Himself knew what He would do" (John 6:6).
     Then there is the matter of His identity. It was not always manifest Who He claimed to be. Pilate said with fear and awe, "Whence art Thou? But Jesus gave him no answer" (John 19:9). People demanded, "Who art Thou?" "Who makest Thou Thyself?" (John 8:53). "If Thou be the Christ, tell us plainly" (John 10:24).
     We would not overemphasize the hiding of His identity, for He answered them, "I told you, and ye believed not." A few verses later He clearly says, "I and My Father are one." Their immediate impulse to stone Him for this shows something of the reason for a seeming unwillingness to reveal it too clearly.
     He asked the disciples, "Who do men say that I am?" It was evident from their answer that people did not know Who He was. The disciples themselves had previously wondered, saying, "What manner of man is this, that even the winds and the sea obey Him?" (Matt. 8:27). Others had said, "Who is this that forgiveth sins also?" (Luke 7:49).
     Was His intense love for all mankind openly declared? Twice it is recorded that Jesus wept. On the one occasion those who saw His tears were struck at the sight and exclaimed at the love which the tears portrayed. "Behold how He loved him!" (John 11:33).
     The other occasion of weeping was on Palm Sunday. It would appear that the multitudes were quite unaware of the tears and unaware of the love which the tears expressed. For though Jerusalem rang with Hosannas it was a city unaware. It knew not the things which belonged to its peace.


"And when He was come near, He beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes"(Luke 19:42). His love for Jerusalem was so profound. "Oh Jerusalem, Jerusalem . . . how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings. . . ." (Matt. 23:37).
     Hidden love and hidden tears bring to mind the Joseph story. Joseph did not want his brothers to know his identity or his love. "And Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there. And he washed his face, and went out, and refrained himself. . . ." (Gen. 43:30).
     Another time it is said that the brothers knew not that Joseph understood them. "And he turned himself about from them, and wept; and returned to them again, and communed with them." The Writings relate this to the occasion of the weeping of Jesus on Palm Sunday. "Jerusalem, over which Jesus wept, or which He pitied and for which He grieved, was not only the city Jerusalem, but also the church. . .For pity and grief He wept" (AC 5480). These were hidden tears. How different it is when love is openly expressed, as when Joseph could not refrain himself but "wept aloud," and even the Egyptians heard (Gen. 45:2).
     What we have in the Writings is a revelation of the Lord's identity, of His thoughts while in the world, and to an eminent degree we have a revelation of the greatness of His love. "The Lord's life was love towards the whole human race, and was indeed so great, and of such a quality, as to be nothing but pure love" (AC 1690). "Love such as the Lord had transcends all understanding" (AC 2077). The Lord had in view the drawing of all mankind to Himself, and this is what is openly said in the words before us. "The Lord had in view the conjunction of Himself with the human race. 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." This is "openly said in the words, 'when I shall be lifted up, I will draw all after Me.'" (AC 2034:4).



     The Writings speak of the provision that the Word should be written here on earth "and when written be afterward published throughout the whole earth."
     Of all the great causes on this earth, that of translating and spreading the Scriptures is one of the most vital. When the first book of the Writings was being published, Swedenborg gave explicit instructions that any financial proceeds should go to that cause. The money was to go to an organization which was a precursor of the British and Foreign Bible Society, which was founded in 1804.
     The printer of the Arcana Coelestia advertised to the public that the anonymous writer had given a handsome sum for the printing "and when he had done this he gave express orders that all the money that should arise in the sale of this large work should be given towards the charge of the propagation of the gospel." (This was in 1750.)
     One of the bewildering characteristics of the population of this "whole earth" is the multiplicity of its languages. Accordingly he who would publish the Word "throughout the whole earth" must contend with the necessity of translating it into many, many tongues. One rejoices in the great progress that has been made in the spread of the Scriptures, through the generous contributions of people, who, like Swedenborg, have regarded this as a work of high importance.
     The American Bible Society, founded twelve years after the British and Foreign Bible Society, has issued this year a report of impressive achievement. The complete Bible has now been translated into 275 languages. If that seems a high figure you will be astonished at the figures we will mention in a moment.
     The Bible Societies (there are several national societies in the world) are dedicated to a common goal. They share the laudable characteristic of being interconfessional organizations whose sole purpose is "the translation, publication, and distribution of the Holy Scriptures without doctrinal note or comment and without profit."
     Languages in which the New Testament appears now number almost 500! And, remarkably, it can be said this year that at least one book of the Bible is now rendered into 1,710 languages! Look at the globe and think of seventeen hundred languages. Where are they used?


     The greatest number are in Africa, where parts of the Bible are now translated into 499 tongues. We read of languages in Nigeria such as Ezaa, Ikwo and Izi in which the gospels can now be read. In Asia the number is 434 and in Latin America 283. In Europe the figure is 179, and who could begin to name them? In North America there are 62.
     The Writings allude to the distant goal of missionaries to bring the Word to "all who dwell on the earth" (DP 254; see also 257). It was of the Divine Providence that Europeans should travel to "many parts of the habitable globe," their commerce extending over the world. "And everywhere the Word is read by them, or there is teaching from the Word." This has a vital influence on the world beyond our believing (DP 256).
     "A knowledge of religion does not come to a man from himself, but through another who has either learned it himself from the Word or by tradition from others who have learned it. . . ." (DP 254). As we consider this great cause, it is natural for us to think also of the translation of the Writings. But that is another story.

CHURCH NEWS       Various       1981


     There has been a long time lapse since the last report from London, not, as you may think, because we lead a quiet life here; rather, the reverse. Our monthly schedule shows us to be a busy congregation, and if you find yourself in London, and telephone Mrs. Nancy Dawson, 769 7922 (if you are outside London, dial 01 in front), she will tell you what is on that week. Several friends from abroad have spent time with us since the last report. If you were one of them, Greetings! We were really pleased to see you.
     Our various groups continue to meet in and around London, mostly evenings, but a small group meets monthly in homes on a Wednesday morning to hear a paper from our pastor, the Rev. Erik E. Sandstrom. This group has read and discussed the little work Charity. Thursday doctrinal classes at Swedenborg House (S.H.) in the heart of London are attended by the faithful few, but their number is being augmented by some of our older young people who now attend. These young people have also begun to meet at S.H. once a month where one of them gives a short address on a secular subject, and they then discuss this in the light of their knowledge of the New Church doctrines. Mr. Sandstrom is there to give assistance if needed. Three groups who live on the outskirts meet in homes once a month (North London, Chadwell Heath, and Guildford). These are well attended and bring forth many points of view and some lively argument. In January some of the congregation put on a play written by Mrs. Roy Warwick, based on Dickens' "Scrooge." We had for six Sundays rehearsed in the afternoon, and Mrs. Warwick and Roy (who played the name part) worked exceedingly hard.


It was acclaimed to be very good by those who saw it, and we were pleased that some of our friends from a nearby Conference society were in the audience. Our Women's Guild joined some of the Conference ladies at an open evening at Swedenborg House in the spring when we had a forum, questions answered by two ministers and two lay persons-a most enjoyable evening. We were pleased to find how united in thought we are to the people in Conference.
     The previous year it had been decided to enlarge our school area by knocking down a wall. How pleasing that for its first formal use there was a wedding feast. Our young friend Elsa Bruell married Richard Stroh, and we were delighted that the bridegroom's father, the Rev. Kenneth Stroh, was here to perform the ceremony. He was doubly welcome, because he was our pastor for several years in the 50's. We were a little saddened when Elsa and Richard left to make their home in the U.S.A., but we gained Claire and Hew Homber who have settled in London.
     We also welcomed the Rev. and Mrs. Ottar Larsen to London. Mr. Larsen is Britain's "open road" pastor and travels to the isolated, but Alison, his wife, and their two young sons are frequently in church in London. Alison, in fact, suggested we have an auction to raise money for the beautification of our church. She organized it, so one evening saw about fifty people in the new school room bidding for things other people no longer needed. It was great fun and raised a goodly sum, some of which has been used to purchase paint, and the young people gather when time permits and redecorate the downstairs area. We have a new caretaker downstairs, too, a Mr. Bernard Schofield, an artist and writer, who has worked hard to re-establish the garden, and by July 4, when we have a mini-assembly, it should be a picture. Talking of gardens, a new feature for the society is "The Garden Party"-so far two, one in the spring at the home of Mr. and Mrs. Norman Turner, where the whole congregation gathered on a beautiful day for lunch, sports, and sociability. These parties are part of our missionary effort as we are asked to bring along interested friends. During the afternoon, Mr. Sandstrom gives a very brief talk. The second party was at the home of Mr. and Mrs. Reg Law, and we see two ladies who came to that party in church occasionally.
     Once a year we pack an overnight bag and journey to a beautiful old house in East Anglia, Hengrave Hall, where we enjoy two days imbibing spiritual and natural food. All the pastors in Britain are usually there, and everyone agrees it is a most worthwhile experience. Our own minister, Mr. Sandstrom, has other journeys to make; he visits Holland several times a year. He has learned the Dutch language to be able to be of more use to our European neighbors. In his absence we have on occasions had the Rev. Ottar Larsen preach to us; we much appreciate this, though our lay reader services are well attended. So, too, are the open house evenings given by Mr. and Mrs. Sandstrom. Lynn-Del, with her young family, manages to feed up to sixty people in style, and look pretty and unflurried.
     Towards Christmas we were very pleased to meet the Rev. Erik Sandstrom, Sr., who paid a fleeting visit to London. He is another of our past ministers. How good it is to see old friends. Our Christmas celebration was as powerful as usual. Lots of well-loved carols, a most lovely meal prepared by the Women's Guild, and the tableaux, beautifully staged by Mrs. Nancy Dawson, will live in our memories forever.
     Now in the New Year the young people have organized the Swedenborg birthday celebration with a buffet lunch, papers, and toasts, and a party for the very young.


We all have dates in our diaries until September, so please look us up if you pass this way.


     Perhaps the most exciting news to come out of the Washington society in 1980 is that there are now two new homes in Acton Park. We welcome the Stewart Smiths and the Phil Zubers, who are the first two families to move into our church community since 1974.
     Although the growth within the Acton Park community is very slow, this is not the case in the areas surrounding it. Housing developments are springing up at a tremendous rate in every direction. This is perhaps a mixed blessing, as on the one hand all the lovely farmlands and wood lots are disappearing, and on the other, such growth provides tremendous opportunities for evangelization, as well as housing possibilities for some of our members. Along with this growth, however, has come a threat to our own development in the form of a proposed cloverleaf high way interchange within a stone's throw of the church. This directly threatens some of the church property, as well as the pastor's home, and would also affect several other Acton Park homes, in terms of right-of-way and access. There is a great deal of local opposition to this proposal, and we are hoping it will be defeated.
     Meanwhile, our society uses are carried on. Our membership and participation in those uses continues to increase steadily. We did lose several young families who moved away during the year, and we also lost one of our older members, Mr. Gerald Nelson, who passed away in September. There is always something of emptiness when people leave us, and we have especially missed Gerry's cheerful, affectionate presence. Fortunately, we have also gained a number of new people, including many young people and some families with children. As a result, we have a large, vital and active group of young members, which bodes well for the future of the society.
     To meet some of the special needs of this growing society, a Young People's Group, led by Rev. Lawson Smith, is meeting bi-weekly. Recently, a women's group, as yet unnamed, was also formed, to give the women a forum for exchanging ideas, and supporting each other in their various church uses.
     Another group that is becoming more and more a part of the society is the group of teenagers. They are a close, friendly group, and it has been a pleasure to watch them growing up into such nice young people. We are proud of them, and appreciate their affirmative and cheerful participation in church and school activities.
     Our school celebrated its tenth year last June, and saw its first graduate to have gone all the way through the school from first to tenth grade. In June, too, this little school accomplished a remarkable feat. It presented to the society a performance of Gilbert and Sullivan's "Pirates of Penzance," slightly abbreviated, but with wonderful success and obvious delight!
     The school has twenty-three students this year in grades one through ten, with four full-time teachers and four part-time volunteers. Currently our faculty is working to coordinate their various courses more closely with each other, at their regular monthly faculty study sessions and at periodic in-service day sessions. This was in part inspired by the joint in-service days held in Bryn Athyn in October with several church schools, including ours, participating. Such efforts to unify and improve our curriculum are certainly essential to the development of New Church education.


     Another highlight of the year's activities was our annual bazaar, which, although it was held in November, was really an Oktoberfest, and featured German food, shop signs, and dancing. It was a delightful evening, as well as a successful fund raiser. The traditional Thanksgiving dinner-dance was, as always, a much enjoyed occasion. Decorated by some of our young people, its theme was "Over the Rainbow," complete with a "yellow brick road."
     Our most recent special occasion was the ordination into the pastoral degree of our assistant to the pastor, Rev. Lawson Smith. This took place in February, during Bishop King's visit to the society. The whole weekend was festive and inspiring, with instruction focusing on the uses of the priesthood, a joint council meeting with the Bishop, and an open house for all to enjoy. We wish Lawson well as he enters even more fully into his priestly functions, and as he continues to assist our pastor, Rev. Dan Heinrichs, in the many uses of the Washington society.


     1980 was a quietly useful and busy year which exploded into great activity around Christmas time and January 1981, when the Australian New Church Convocation was held, attracting interstate and overseas visitors.
     An interesting series of doctrinal classes during the past few months was that on Moses and Aaron, Joshua, Samuel, Saul, David and Solomon. The pastor has also been providing classes on the Arcana, mostly in private homes, covering one chapter a month. At the 1980 19th June celebration there was a noticeably happy sphere. It is interesting to speculate on whether that was partly due to its being held in our own Richard Morse Room rather than in a hired hall. Toastmastered by the pastor there were three addresseses on the Beauty, the Strength, and the Use of the Church, topics which offered plenty of scope for the speakers, Norman Heldon, John Sandow and Mary Smuts respectively.
     The Christmas tableaux were unusual, in that there were scenes showing the prophecies of the Lord's Advent, as well as the traditional ones of Joseph and Mary, the Child Jesus, the shepherds and the wise men. They were supervised by Doreen Keal who was assisted by a team of willing workers, providing music, props and dress. We have a very fine camel by the way, which is almost real. There was a very good attendance, and carol singing was most enjoyable, especially a group's rendering of the 24th Psalm.
     Pleasant relations continue with the Association of the New Church in Australia. The Rev. John Teed and the Rev. Ian Arnold have each given a doctrinal class in Hurstville and these were very good and much appreciated. The Rev. Michael Gladish replied with a talk in Sydney on "The Year of the Child." This was printed in the Association's New Age. Young people of both societies meet sometimes for instruction and social life. Recently they visited the temple of the B'Hai faith and had discussion afterwards. The young married couples fraternized also at a dinner at the home of Graham and Lisbeth St. Quentin of the Sydney society. Now there has been the keenly awaited Convocation in Victoria, the Southern State, a gathering to celebrate one hundred years of the New Church in Australia. There were thirty-nine General Church people attending including children, among two hundred. It was a great occasion, over ten days, of worship, talks and social life. By all accounts it was a great success. From Bryn Athyn came the Rev. Douglas Taylor, Christine and son Stephen, also Ralph and Linda Klein.


At present writing these two families are in Sydney to spend a couple of weeks with the Hurstville society. At a welcoming party Mr. Taylor, who is a former pastor at Hurstville, was asked to describe a typical day in his work as Director of Evangelization.
     Now this is news. He was asked what proportion of new members came from outside the church joining as adults. He replied, "Now, when we boil down the new members-er, that is to say,-" But it was too late, the secret was out-THOSE POOR PEOPLE!
     Doug and Christine were delighted with the beautification of the church building and gardens, which had been an objective when he was pastor. The gardens were looking refreshed after recent summer rain; there is a correspondence in that which you may easily work out.
     On Saturday January 31st the Rev. Taylor conducted his Evangelical Workshop. He used ten groups of three people each comprising a seeker, a helper and an observer, who changed places in different exercises. The emphasis was on "helping" people towards the New Church, not persuading. It was a testing time, but all agreed it was good experience and at times good fun.
     It is nice that with faster air travel there are more and more New Church people going to other countries. We have been happy to see also Mrs. Doris Flood and Miss Elisabeth Bartle from New Zealand, Miss Sheila Hendricks, Mrs. Hiebert and son Ken from Canada and Mrs. Kay Lockhart from Bryn Athyn. I am sure that as the church grows there will still be that special bond of affection that makes instant friends among New Church people.


     The happy event of a visit from the Rev. Doug Taylor, his wife Christine and Stephen brought us back a flood of memories and reminiscences. Their visit was all too short, as they were en route to Australia for Christmas, and then to the world New Church Convocation in Melbourne.
     Arrangements were made for Rev. Taylor to meet the public, an occasion where anyone interested in the Writings could discuss them personally with him.
     Possibly owing to the nearness of the summer holiday season, only one man turned up. However, he responded to the personal atmosphere, as he had experienced traumatic spiritual temptations, even to becoming an atheist, but was now seeking. On the Sunday, the Taylors joined the group of the Conference Church at the nativity representation. In the evening Rev. Taylor conducted a service in a private home, as our means do not run to a church building. There were twelve members and friends present.
     In 1978 when Bishop Louis King visited, he was pleased that a spirit of good will existed between the groups in Auckland. Rev. Gladish, when he comes to Auckland usually preaches in the Conference church. At the same time he often makes a useful foray into one of the other NZ cities. Both he and the Rev. John Sutton often put copies of the Writings in bookshops down the country.
     We had been looking forward with pleasurable anticipation to a brief stop-over visit from Bishop King on his way home from the Convocation. But this was not to be, and our sympathies went out to him on account of his indisposition.
     In the meantime we look forward to a visit from Rev. Gladish in June.
          MARIE BARTLE






Sept.     8 Tues.      Dormitory students arrive
                         (Secondary School students before 7:30 p.m.)
                     Registration: Secondary School local students
     9 Wed.      Faculty Meetings
                Registration: Secondary School dormitory students
                         All Theological School and College students
                     Evening: College Orientation for all new students
     10 Thurs.      Fall Term begins in all schools following Opening Exercises.
                1:00 p.m.: All student workers report to respective supervisors or to Benade Hall Auditorium (See notice in dormitories and schools for assignments and locations)
     11 Fri.      Evening: Secondary Schools' Program
     12 Sat.      Evening: College Social Program

Oct.      9 Fri.      Charter Day
                     11:00 a.m. Charter Day Service (Cathedral)
                     9:00 p.m. President's Reception (Field House)
     10 Sat.           2:30 p.m. Annual Meeting of ANC Corporation (Pitcairn Hall)
                         7:00 p.m. Charter Day Banquet (Field House)

Nov.      18-20 Wed.-Fri.     College Registration for Winter term
     25 Wed.      Fall term ends and Thanksgiving Recess begins in all schools after exams and scheduled student work*
     29 Sun.      Secondary School Dormitory students return by 8:00 p.m.
     30 Mon.      Winter Term begins in Secondary schools

Dec.      6 Sun.      College dormitory students return
          7 Mon.      Winter term begins in College
     18 Fri.      Christmas recess begins for all schools after completion of regularly scheduled classes and scheduled student work*


Jan.      3 Sun.      Dormitory students return (Secondary Schools by 8:00 p.m.)
     4 Mon.      Classes resume in all schools

Feb.      15 Mon.      President's Birthday Holiday

Mar.      3-5 Wed.-Fri. Registration for Spring term
     11 Thur.      College Winter term ends*
     12 Fri.      Secondary Schools Winter Term ends Spring Recess begins for secondary schools after scheduled exams and student work*
     15 Mon.      1982-1983 Preliminary Secondary Schools Applications due
     21 Sun.      Dormitory students return (Secondary Schools by 8:00 p.m)
     22 Mon.      Spring term begins in all schools

Apr.      9 Fri.      Good Friday Holiday

May      7 Fri.      Joint Meeting of Faculty and Corporation 7:45 p.m. (Assembly Hall)
     8 Sat.      Semi-Annual Meeting of Academy Corporation (Pitcairn Hall)
     31 Mon.      Memorial Day Holiday

June      10 Thurs.      Theological School/College Spring term ends
                     Secondary Schools Spring Term ends
     11 Fri.      President's Reception 8:30 p.m. (Field House)

     12 Sat.      Commencement 9:30 a.m. (Field House)

     * See Catalog or Handbook for holiday regulations


Saul, David and Solomon 1981

Saul, David and Solomon              1981



The parable of three kings
By Hugo Lj. Odhner

     The story of the three kings of Israel is told beautifully and simply, and interwoven with the account is its relationship to man's regeneration-the opening of the spiritual mind-and to the formation of the church.

     This book will delight the mature New Church man, but it will also be of particular value to young people who are struggling to replace their childhood faith in the literal Word with an adult concept which embraces both the letter end spirit.

$4.60 postpaid U.S.A.

Hours: 8 to 12 Monday thru Friday
PHONE: 215-947-3920



NOTES ON THIS ISSUE       Editor       1981

Vol. CI          May, 1981          No. 5


     When suffering the anxieties of temptation, what are the inner forces of combat whereby we can resist? A remarkable passage in the Writings says that they are the hope and trust in which the Lord keeps us. This passage is the text of the sermon by Rev. George McCurdy, who is now Acting Principal of the Boys School of the Academy.
     In a paper presented to the Council of the Clergy Rev. Daniel Heinrichs, pastor of the Washington society, said that "we as a priesthood have not been as effective in presenting the doctrine of conjugial love to our members, old and young, as we should have been." This paper, summarized in January, appears in full this month.
     We have not published the bibliography of Rev. Alfred Acton's study, but we would note that it indicates a wealth of research. One of the findings to which Mr. Acton refers is that grouping students by ability had no observable value in their education (see page 221).
     With eleven occupational examples Rev. Erik E. Sandstrom attempts to show the use that corresponds to a worldly employment.
     "Today we are faced with a growing tendency to regard variety and distinctions as in some way 'unfair' or 'undemocratic.'" Rev. Martin Pryke observes that this tendency affects us within the church (p. 256).
     "Now to our big news and big challenge-a New Church school in San Diego!" The first ever west of the Mississippi (See p. 242).
     On page 261 Rev. Eric Carswell mentions exciting "possibilities" in the matter of rendering the Writings into readable English.
     "Man's thinking always changes, but truth never does" (Dr. John Roach, p. 263).




     Temptations produce ". . . interior anxieties and griefs, and as it were damnations; for the man is then let into the state of his evils, consequently among evil spirits, who accuse him, and thus torment the conscience; nevertheless the angels defend him, that is, the Lord through angels, for the Lord keeps man in hope and trust, which are the forces of combat from within whereby he resists." AC 6097:2
     Hope, trust, and power are important ingredients necessary for man to do battle against the forces of evil and their attendant disorders. All men trust in something even if it's only the ongoing course of nature. We have learned from early childhood to trust in our parents, our guardians, and then later we trust friends and eventually we trust a wife or a husband. Life would be insufferable if we feared every step we took. Experience has taught us to trust that the sun will rise tomorrow and that the revolving year will bring the seasons in their turn, and we trust that each evening will bring us the moon and stars.
     The Writings teach us that the Lord provides us with many examples of constants so that inconstant things may come into existence (DP 190). Without these constants we would be hesitant to explore and handle the infinite variety of things not constant. The Lord has also provided us with an inner constant-our soul, that soul called the human internal. This inmost is eternal. The soul is the plane, or receptacle, nearest to the Lord into which His Divine life flows and from which He disposes all things into order. Nothing can destroy the eternity of our soul.
     To bring this inmost into order requires our cooperation. We need to ". . . trust and have confidence in the Lord, that of pure mercy He will teach . . . the way, and lead to . . . heaven" (AE 810:4).
     As we are well aware, each day provides us with a myriad choices. It is not always clear what choice or decision is best for our spiritual well-being. Things inconstant, such as man's finite natural thinking, distract us by offering substitute goals of what constitutes the good life, whereas the Divine Constant, the Word, repeatedly reminds us to choose that which is good for our souls. The Word offers us many examples of the folly and sadness of men when they overemphasize non-eternal goals. The Arcana gives us an example of this: ". . . the angels vest wisdom in such things as man thinks worthless and holds in aversion, and man vests wisdom in such things as the angels care nothing about. . ." (AC 5648:2).


     Our chief adversaries or distracters are the hells. Again, from the Arcana, we are taught, ". . . evil spirits know how to conjure up illusions of many kinds . . . and if they cannot deceive . . . they nevertheless thereby endeavor to persuade . . . that nothing is real, but that all things are ideal, even those [things] which are in heaven" (AC 4623e).
     Illusions of many kinds-how well we know them. The hells burn to destroy our trust in the Lord's Providence. They would love to convince us that the appearance that evil is greater than good is true. They offer to us the examples that we see all about us: the suffering of people-innocent victims-plundered and left vulnerable, and then in their subtlety the voices of hell mock and say, How could a God permit this to exist? "How doth God know? and is there any knowledge in the most High?" Psalm 73:11
     Human errors, lack of judgment, have their rippled effect on everyone. Trust and confidence placed in the wrong people can bring about abuses. Vows and promises of fidelity have been forsaken, and broken marriages end the dream of love truly conjugial, and once again the hells come and mock saying, "The conjugial is only an ideal. It is not real."
     Doctrine, in the printed expositional style of the Writings, appears dry and impractical. To draw from their wellspring is not easy. We must persist in disciplining our minds, refining the tools of truth and wisdom. The hells enter to convince us that such a study is beyond our scope and is not really worth the time nor the effort. They would love us to see in the Word only the topics that are depressing. They call our attention to the fact that often the Word speaks about wars, feeling guilt, and using self-compulsion, and they say to us, The Lord is a hard task master; life can be more fun than this; turn your back on such topics. This leads to a great sense of guilt. To what end do the hells offer these delusions? To remove our trust and hope in what is real and constant. They desire to rob us of our power. Only the Lord, the Writings teach us, has true' power, but He seeks to give power to those who need it to see and find what is real and what is lasting.
     The hells strive to gain power from those who are willing to give it to them because in reality they have none. Their existence, we are taught, is nothing but illusions, phantasies, living lies, dwelling in that which is not real but imagined. Is it any wonder that the Writings try to portray for us the realness that exists in hell? Their world is a world gone to ruin from neglect and misuse.


Their abodes are miserable caves, shanties, half-wrecked cities. Their surroundings are bogs, quicksands, rocky deserts, floods, volcanic eruptions. Their existence is open hostility toward each other, seeking to be elevated as gods. They spend time in caves counting what looks like gold, but in reality is nothing but earth and dust. Those in hell who count themselves as being the wisest are busily employed writing on paper their wisdom and as fast as they write it disappears. In contrast, we are taught that out of the Lord perpetually flows certain creative spheres. There is "the sphere of the preservation of the created universe; there is the sphere of the protection of good and truth against evil and falsity; there is the sphere of reformation and regeneration; there is the sphere of innocence and peace; the sphere of mercy and grace; besides more. But the universal of all is the conjugial sphere. . ." (CL 222).
     When the lies and illusions of the hells come, we need to hold tight to the truth of Divine constants. They are real and carry with them hope and trust-which, we are taught, are the forces of combat from within whereby we resist evil. Thus we read in the fourteenth chapter of Matthew of an event in the lives of the disciples. The Lord sent them ahead in a ship while He remained to pray. They were in the midst of the sea, tossed with waves, for the winds were contrary. Suddenly the disciples saw the Lord walking toward them, walking on the water. They became troubled and cried out in fear and the Lord spoke to them saying: "Be of good cheer; it is I; be not afraid."
     Peter answered Him saying, "Lord, if it be Thou, bid me come unto Thee on the water." And He said, "Come." And when Peter was come down out of the ship, he walked on the water to go to Jesus. But when he saw the wind boisterous, he was afraid, and beginning to sink, he cried, "Lord, save me."
     In its literal sense this passage is awe-inspiring. It is even more powerful when we view the spiritual sense, for the disciples represent each one of us; they represent all those who are instructed by the Lord and seek to live according to the truths of His Word. The ship that they were in represents doctrine or knowledges of what is good and true from the Word. The sea upon which the ship floated represents thoughts which are natural, worldly, and sometimes evil. The storm that arose and tossed their vessel to and fro because of the contrary winds represents worldly thoughts and ambitions out of control threatening to swallow up the doctrinal light of heaven. The contrary wind, we are also taught, represents the unseen influences from hell that try to frighten and confuse us. And it's at this point that the Lord comes and offers His words of trust and hope: "Be of good cheer; it is I; be not afraid."


     Peter represents faith, the truth of good that is desirous to be one with the Lord. While Peter remained in the ship he had a semblance of confidence and he represents doctrinal faith-knowing the doctrines. But when he stepped out of the boat he became an example of doctrinal knowledge being put to test as a practical faith. There is a definite difference between doctrinal faith and practical faith. Practical faith, for a time, was able to walk on the water of natural and worldly thoughts. But when Peter, or the practical faith, saw the wind boisterous he was afraid and began to sink, crying, "Lord, save me."
     Once again our theme of hope, trust, and power comes back into view. For the literal sense beautifully assures us that the Lord will not allow us to fail when trying to apply His doctrinal principles. The literal sense of the Word shows the immediacy of it. It doesn't say that the Lord waited some time. It doesn't say an hour later, or a day later; rather the literal sense shows "immediately Jesus stretched forth his hand and caught him. . ." The Lord wants us to have assurance, trust and confidence in Him.
     We do err in judgments. We do err in doctrinal application. We are vulnerable to the wind-tossed world of inconstants, but we do have a Lord who loves us. He never sleeps nor is His arm too short to save us. He knows in advance what evil draws near, and He anticipates and provides the means to overcome their villainous plans.
     When the hells torment our conscience and accuse us of all sorts of grievous transgressions, angels defend us-that is, the Lord through angels-and He keeps us "in hope and trust, which are the forces of combat from within whereby we resist."
     "And immediately Jesus stretched forth His hand, and caught him. . . ." In closing, may we once again hear the literal sense of the 46th Psalm:

"God is our refuge and strength, a very present help in trouble.
Therefore will not we fear, though the earth be removed, and though
the mountains be carried into the midst of the sea;
Though the waters thereof roar and be troubled, though the
mountains shake with the swelling thereof. Selah.
There is a river, the streams whereof shall make glad the city of God,
the holy place of the tabernacles of the most High.
God is in the midst of her; she shall not be moved:
God shall help her, and that right early. . .
Be still, and know that I am God. . ." Amen.

     LESSONS: Psalm 46, Matthew 14:22-33, AC 6097





     Having stated the goals, what are the means? Specifically, how should we group our students most effectively to educate and instruct them? Should our educational system continue in its present form or should changes in that form be made? Last year this council heard a presentation advocating single sex education in our elementary schools. Is such advocacy valid? If not, is such education valid in either our secondary schools or at the college level?
     The question of single sex education or coeducational offerings is not a matter of simple doctrine. There is no passage in the Word which says classes must be for girls only, or for boys only, or coeducational. It is true that the "faith alone" culture of Swedenborg's day had established a role for women which for the most part did not allow them to enter into schools, instead providing tutors in the home for the upper classes and no education for the lower ones. Also, that culture provided similar class-conscious education for boys-tutors to age ten, or thereabouts, then formal schooling, then a grand tour, and finally entrance into one's proper station which may or may not have implied work as we use that term. Middle class Protestant cultures did provide basic educational opportunities for boys with a primary goal of literacy for religious reasons; but apprenticeship and agriculture, which involved the bulk of the individuals, was on-the-job training with both sexes involved. Men and women participated together in these tasks, each giving of their talents for the good of both. I don't think any of us advocates the class-conscious faith alone education of Swedenborg's day, especially when the Writings condemn it by comparing it to mothers combing the hair of their children until the blood ran from their scalps (See AC 2125). Some of us, however, do believe that the form of this education was somewhat ideal. It is in some measure practiced in heaven. (See CL 261, HH 391 et al.) I believe that kind of reasoning ignores the fact that the only children being educated in heaven were of the cultural period just described. Suffering from a heredity, genius, and environment peculiar to the period, angels, like men, accommodated their education to these factors. I believe it would be different today, just as I believe there are cars in heaven.


We know that children of the Most Ancient Church were educated differently (See DP 215) and perhaps we could say that model is superior to the one of the 18th century; but such focus on the letter of the New Word to me kills the real spirit which that Word is striving to convey, a spirit which looks to a unique development for every individual entrusted to educators according to their genius and environment, ever changing in application to the realities of the world, but never changing as to ideals. In fact, individualization must be our starting point if we look to any grouping. Just one passage will suffice to make this point clear. ". . . although the doctrine of faith is in itself Divine, and therefore above all human and even angelic comprehension, it has nevertheless been dictated in the Word according to man's comprehension, in a rational manner. The case herein is the same as it is with a parent who is teaching his little boys and girls: when he is teaching he sets forth everything in accordance with their genius, although he himself thinks from what is more interior or higher; otherwise it would be teaching without their learning, or like casting seed upon a rock" (AC 2533:2). (Note this passage implies coeducation.) In other words, whatever groupings we may seek in the educational process, the individual being educated must have our primary concern. If we are going to set up a coeducational school it must be of clear benefit to all those individuals we seek to educate. So, too, if we seek a single sex school. Obviously we must know the individuals before we try to establish our forms.
     If the genius differs, should mixing happen? The passage cited is speaking of genius primarily in relation to age, and notes that we must accommodate to different ages in different ways. But does that mean everyone must be the same age in a class? Unless we want as many different grades as we have different students, it clearly doesn't. Do we want a homogeneous grouping with everyone in the class being of about the same ability and about the same age? People of different races are said to have different genius (SD 55 18). Should we set our classes according to race? Obviously boys and girls are different; should they therefore be separated? We must know our goals for each individual in a group before we can answer any of these questions.
     Difference can bring better understanding of variety as long as that difference is present in a spirit of harmony, and the teaching can be accommodated to all individuals present. The one-room school-house, which used the older students to help the younger, put together a variety of ages in harmony, and learning took place.


A variety of different racial and cultural backgrounds can also be present in harmony, and learning can be enhanced.
     Indeed, a thorough study of homogeneous and heterogeneous ability grouping done by Dominick Esposito, Teachers College, Columbia University (published in the Review of Educational Research, Vol. 43, No. 2) found that grouping students by ability had "no consistent positive value for helping students generally, or particular groups of students, to achieve more scholastically or to experience more effective learning conditions. . . . Homogeneous ability grouping on affective development [was] essentially unfavorable. Whatever the practice does to build or inflate the self-esteem of children of high ability groups is counterbalanced by evidence of unfavorable effects of stigmatizing those placed in average and below average groups as inferior and incapable of learning " (page 173). From this empirical finding and with very little evidence in the Word as regards positive effects of groupings by genius I believe we cannot make a case for such groups.
     But boys and girls are far different than just their genius. We know from doctrine that men and women differ as to soul, mind, and body. They have been created complementary entities, able of conjunction on each of these planes. Their very souls can be welded as one in the inmost reception of love. The wife absorbs the seed of the husband into her body, and if a state of love exists, this seed, so accepted, unites their souls (See CL 172). There are with husbands and wives similitudes interior and exterior, remote and close, which conjoin the things of their minds (See CL 227-8). Also, as regards things of their minds, men and women have different offices or duties which they are uniquely capable of performing which when mutual aid is present bring about conjunction of minds (See CL 176) and there is not a single cell of the body of a male which is not masculine and the reverse with the female. Still further we learn that the states of life with men and women are constantly changing, and that "these changes are of one kind with men and of another with women since men from creation are forms of knowledge, intelligence and wisdom, [and] women are forms of the love of these things with men" (CL 187).
     Finally, it is shown that these varied changes are to be treated differently by fathers and mothers. We read: "The main office which confederates and consociates the souls and lives of two partners, and gathers them into one, is their common concern in the upbringing of their children. In this the offices of the husband and those of the wife are distinct, and at the same time conjoint. They are distinct because the charge of suckling and of raising the infants of both sexes, and also of the instruction of girls up to the age when they may be addressed by men and associate with them, is an office proper to the wife, while the charge of the instruction of boys from childhood to puberty and from then until they become their own masters is an office proper to the husband" (Ct, 176).


The passage is quite familiar and its educational implications real, but before considering the latter let us clarify some of the things here said. First, infancy is elsewhere defined as up to about age five (See AC 10225). That usage seems to be the usage of this passage, as it specifically said that boys are under fathers' care from infancy, through childhood, to puberty which commences about age ten. (See CL 446 and TCR 443.)
     [AC 2280 implies infancy up to age ten. It states, "The good of infancy exists from the man's infancy up to the tenth year of his age." Note the good of infancy is not infancy itself in that it extends from infancy to age ten, infancy proper ending at age five. What the good of infancy seems to be is the good of celestial remains. Children from birth are assigned guardian angels (See TCR 677) who instill remains. They apparently begin with celestial angels, travel to spiritual angels and at length enter into their own natural state. I would suggest that the celestial angels are with infants up to age five. These angels, however, are of two kinds, celestial-celestial angels who are with the child before he becomes verbal, and celestial-spiritual angels who are with him until he is ready to become social-at age five. At this point spiritual-celestial angels take over, continuing the celestial good of infancy but from a spiritual focus; then at age ten, when the child dramatically begins to think from self (TCR 443), the spiritual-spiritual angels take over until he enters into his own natural. There seems to be no real conflict. Infancy ends about age five.]
     Further note that the passage CL 176 does not say either father or mother does the instructing of either son or daughter. The mother has the charge . . . of the instruction of daughters from birth to marriageable age (18 in Swedenborg's society, but 15 in heaven-See CL 411,444). Some have suggested that this passage teaches that the mother must undertake the instruction of the daughter in the home. I do not think this is a fair reading of the passage. In Swedenborg's day, which seems to be being described, the mother did not undertake the instruction of her daughter; instead a governess, or a male dancing master for that matter, was employed under the charge of the mother, the father having the general charge of the son. Neither was the sole instructor and, in fact, mothers at times employed men to aid in the task. What I think the passage does clearly say is that the mother must have the primary concern for the quality of the education which her daughter receives.


The organizational implications of this fact are that parents must have a real input into the nature and quality of the educational programs being offered up to marriageable age, fathers in the case of boys and mothers in the case of girls. Teachers cannot claim professional superiority over parents, but must hear their concerns and then strive to offer professional expertise in giving those concerns form. I believe we have abused this passage greatly by suggesting that it means the teachers are the mothers or the fathers referred to. They aren't and never will be. Rather they are under the charge of parents and must be responsive to them. But, granting that our curriculum and rules must be responsive to parents, still, does not the passage imply separate schools for boys and girls-schools where fathers can have their influence and schools where mothers can have theirs? Also, doesn't this passage imply that separation should begin at kindergarten-age five? I doubt seriously that it does. But it does seem to imply that mothers, and by extension females, must have a real role in the instruction of girls, and the reverse for boys. Shortly I shall review the secular literature on this subject, but first a word on the nature of the instruction, and its goals for boys and girls.
     Most of us accept the fact that men should be instructed in things of both rational and moral wisdom which incorporate the spectrum of the liberal arts curriculum. We also accept the general objective for boys' education as the full spectrum of goals outlined earlier. Men need to be husbands; they do forensic things which are employments, and offices and businesses; they will need to exercise the benefactions and duties of charity; and they will need to be out and about socially. Those are the objectives of elementary, secondary and college education for men. But what about women? They are different. They will be wives first, and, as some imply, if they fail in that endeavor, then, as something of a permission, they will need to enter into careers and lesser forms of expression of love to the neighbor. Because we are not educating girls for careers, our primary concern is to train them to be good wives and mothers. Liberal arts will provide them with intellectual similitudes so that they will be able to complement their husbands. Similitudes of education (upbringing) are cited as conjunctive links in the minds of conjugial partners (See CL 227). Bishop W. D. Pendleton, in chapter ten of his revised edition of Foundations of New Church Education, outlines this general thesis under the title "Education for Feminine Uses." In an earlier address to this council I suggested that the term "feminine uses" is not a proper term, being nowhere used in the New Word. I implied at that time that to speak of the uses of the masculine and the uses of the feminine abused both the masculine and the feminine whose uses were conjunctive, not separate.


While men do have loves which their wisdom can put to use, and women do have wisdom which can bring their love into use, the general thesis is that men need the love of women, as women need the wisdom of men, if lasting uses are to result. Use conjoins love and wisdom and so is a term reserved for that conjunction. (See "Masculine and Feminine Uses,"-unpublished-Alfred Acton.)
     Although we continue as a clergy to abuse the term and so confuse the laity as regards the reality of use, which I think is unfortunate, I am not upset with our clearly teaching that men and women do different things. They do. This distinction is described by the term "office" and another term, "function." ("Function" almost exclusively is confined to a material form such as the function of the human body, or the function of the heart, while "office" applies to things being done by people or groups of people.) In that earlier paper I noted that there are offices which are neither masculine nor feminine, such as the office of a single angelic society or the offices of honorable life. (See HH 387, TCR 443.) But in specific there are offices proper to men and those proper to women.
     In Conjugial Love 174 we are told that it would take too much time to list these offices, but in an earlier reference a clue is given to their genera and species. Conjugial Love 91, noting the essential difference between men and women from her application, after stating that it is to things done with the hands, adds "also to various offices which are called domestic and which adjoin themselves to men, which as said above are called forensic" (CL 91). Those forensic offices are said to partake of the understanding (CL 90), and elsewhere it is made clear that issues of understanding are issues of judgment. On the other hand, issues of will are called matters of justice. I think if we wish to categorize the offices proper to men and the offices proper to women we must begin with the words "justice" and "judgment." Women, from their innate love which excels that of men, can attain a quality of justice beyond that of men, while men, on their part, from the light into which they can ascend, can attain judgment which women cannot (See AC 112). So, offices which predominate in justice, which in fact make the spiritual affairs of people beautiful, are feminine offices, while offices primarily involved in judgment are masculine. I believe such distinct offices are extant in all the varied activities or careers of our world. I believe, for example, in the teaching profession there are offices proper to men and offices proper to women, responsibilities where men should lead and responsibilities where women should lead. But, in general, because in all the organizations of men, as in all created things, there is a desire to emulate the conjugial, these offices should be considered as complementary.


     We should not foster separatism in the general emulation of the conjugial any more than we foster separations in marriage. Of course, in the past, women have not been in these fields as they are now, so we have not been able to see the variety of these offices which are proper to them, for they have been performed by men; but that does not mean they do not exist. A widower will perform the offices of his wife in his home, by necessity. So, also, I believe our culture, dominated by faith alone, has given men the unfortunate task of performing the offices of women in the varied employments of the world. It is interesting in this context that in a recent meeting of the American Association for the Advancement of Science, a Johns Hopkins researcher named Elizabeth Fee stated, "Society thinks of science as a male activity, not only because most scientists have been men but also because the characteristics of science-rational behavior and objectivity-are linked to men." She added that she thought bringing more women into science could humanize it by forcing scientists to take responsibility for the social uses of their research ("Equal Opportunity in Higher Education," Jan. 12, 1981, page 11). To me it is interesting that this woman saw bringing issues of justice into a field of cold judgment as her feminine contribution to the field. I think women have a perception in this matter which experience will guide.
     Men and women should do different things in their careers. They perform different offices. But that does not mean that women must remain solely at home. Although some members of this council believe women can't teach the subject of philosophy, and I suppose other subjects of rational wisdom as well, I believe they can, and in that practice they are not entering into matters of masculine offices. The fact that the Lord called prophetesses as well as prophets to be teachers of truth (He never called a priestess, although there were many examples of such in the ancient world) to me makes it clear that women can teach truth. Add to this the fact that angel wives taught Swedenborg many things of rational wisdom which they had heard from their husbands, and so taught us as well, (See CL 207 et al), and I find very little reason to think women cannot teach this kind of truth, Miss Beekman aside. What a woman teacher can't do is to enter into the judgment of rational wisdom which implies its development and original sight. Going into that light for the first time is a matter for men. Women can, however, conjoin their heat to that light once it is described. Women have written textbooks on philosophy which are quite good. (One has been used often at the Academy.) But writing books of philosophy, as Conjugial Love 175 points out, is a masculine endeavor.


     What about women administrators? The job description of the principal of the Girls School clearly outlines issues of judgment and more clearly outlines responsibilities of a forensic nature. Should a woman be principal of our Girls School or any school in the Academy? Can she undertake the offices of a man? We have long felt that widows must undertake the offices of their husbands in raising their children. But we have never suggested that widowhood is a state to be sought after. We would not willingly make a widow, if a husband was handy. Should we have a woman principal when a man is handy? Would a man principal destroy the sphere of the school by introducing masculinity? In terms of administration, do we want all feminine or all masculine influence? It is very clear that the masculine is harsh and aggressive, while the feminine is gentle and yielding. Are these not meant to be complementary? Do we really want to separate the adult men and women responsible for the education of our children? Mother and father ought not to be separated. Should men and women at work be so isolated? I think not. I think that where matters of justice and judgment need the balance of one another in decision-making, both the masculine and the feminine must give of their distinctive viewpoints. I think this is the model of the home and should be our organizational model.
     At the Academy, a series of steps has led to a very real separation as to men and women on our Boys School and Girls School faculties. In 1969 we adopted core faculties which separated the college and secondary schools. Discussion at that time centered on the need for these two levels to be separate. Very little thought was given to the implications of this separation on the Girls and Boys Schools' faculties. In 1976 we separated our departments so that each school had its own responsibility for curriculum development under the leadership of its own principal. Very little thought was given to the kinds of things we were asking the already separated men and women of the secondary schools to do. Were we asking women to take on the offices of men unfairly? Or the reverse? I believe that we must look at each specific task we are asking men and women on our faculties to do and then try to make appropriate structural forms to strengthen the schools by asking men to perform offices proper to men, and women those proper to women. Further, I believe we must look to a better balance of the masculine and feminine in our administration.
     One recent example will suffice. Man by his nature is aggressive and harsh. Little boys will throw stones. A mother recently called me with the following complaint. The family alarm clock had not worked in her son's room.


The same thing had happened to her daughter twice in past years. Each of those two times she had written a note explaining the temperamental alarm. The women administrators of the Girls School had sympathized with her plight, recognized the parent's responsible attitude and excused the daughter. A similar note taken to the Boys School administrators resulted in five hours' detention. Had the boy remained home sick the whole day and then brought a note stating sickness, he would not have been punished. One response to me illustrates justice, the other judgment. I think we need a balance in these two areas. I think more administrative teamwork and more faculty teamwork between the two schools is needed. I think by the very nature of men and women we should not seek organizational structures which separate them. They complement each other in the conjugial; and in other organizational structures there should be an emulation of this complement. However, just as heart and lungs in a single body have their own separate as well as complementary functions, so we must preserve the separate actions of men and women lest one seek dominion over the other.
     Of course, Conjugial Love 175 does say that women can perform the offices of men. What it says is that they can perform them, but will lack proper judgment in that performance. The next sentence is important: "Therefore, in matters of judgment, women who have been initiated into the offices of men are constrained to consult men; and then, if they are in the employment of their own right, they choose from their counsels what favors their own love"(CL 175). Note that the counsels come from men in the plural, not just one; and that women make the choice. In our world today almost all women are initiated into some of the offices of men. Voting, for example, requires judgment, although justice is the goal. Women, before voting, should listen to the counsels of men, in the plural, and then cast their ballot.
     Perhaps we should simply recognize that women are performing the offices of men and provide for them enough input from enough men so that they can choose wisely to effect justice. I think the reverse should apply to men. All too often I have seen a board of the church dabble in matters that are clearly the offices of women, with harmful results. If women are capable of administering the many budgets, evaluations, and public appearances required for principals, I can't see how they can't perform on the relatively secure territory of our boards. I don't see how you can have it both ways. Either the Academy should give up the thought of women administrators, or women should enter into the decision-making responsibilities of our church. As I have stated, I believe the latter is what should happen.


There are feminine offices in the world of work. Like the garments to which they correspond, they will change in style and application but will remain essentially cut for the feminine form. The woman will look feminine wearing them. They will remain domestic in nature, requiring the reality of justice or making things spiritually beautiful. There are also offices proper to the man in the home which are forensic in nature, requiring judgment.
     It is interesting in reflecting on the essential differences between men and women how closely the research of the world reflects the statements of the Writings. The form of the masculine is the truth of good. The masculine has the Love of growing wise and so seeks truth as an end to that good. In this quest the man will develop truth for its own sake. He will investigate many, many avenues and develop many, many truths. The feminine, on the other hand, is the good of truth. She will be quite happy to take but one truth developed by the masculine and bring good from it. Each of these forms is lacking in and of itself. The masculine love of growing wise needs to be replaced by a feminine love which will give productivity to his wisdom-a love which the husband needs and loves; and the feminine needs masculine wisdom in order to be productive-wisdom which the wife loves. Use conjoins. This spiritual need for productivity is exactly reflected in the way men and women create naturally. The man, from his soul, produced thousands and thousands of different seeds, each capable of new life. His concern is in the making of seeds. He gives these seeds to his wife. She, on her part, has produced but one ovum which selects but one of the myriad seeds and then develops it into a new life form. A single truth from the husband produces the good of new use through the wife's love, even as the husband, from a different good, had produced abundant truth. The correspondence is complete. The masculine and feminine are completely different as to soul, mind and body, but they are in fact conjunctive.
     Time does not permit me to go into a lengthy review of the secular literature which supports these differences between men and women. Some literature speaks of difference in brain function (See Restak). Other literature focuses on that same point with real confirmation of what the Writings say about the hemispheres of the brain. (See "Latest Brain Research Offer Lessons in Learning," Saks, page 4.) But perhaps the most exhaustive study of the differences between the sexes was done by two ladies at Stanford University, one who chairs the psychology department-Eleanor E. Maccoby, and another who works with her-Carol N. Jacklin.


Their book, The Psychology of Sex Differences, published in 1974, stands as the most definitive work in the field to date. In their study they state things that are proven as myths concerning sex differences, things that are proven facts, and things that are still in question. First the myths. "Girls are more 'social' than boys. Girls are more suggestible than boys. Girls have lower self-esteem than boys. Girls lack motivation to achieve. Girls are better at rote learning and simple repetitive tasks. Boys are better at high-level tasks that require them to inhibit previously learned responses. Boys are more 'analytic' than girls. (Although it is proven that boys are superior on problems that require visual discrimination or manipulation of objects set in a larger context.) Girls are more affected by heredity, boys by environment. And, girls are 'auditory, boys 'visual.' Real differences are the following: Males are more aggressive than females. (This difference is linked to the male sex hormone and exists in many lower forms of life as well.) Girls have greater verbal ability than boys. Boys excel in visual-space ability. Boys excel in mathematical ability."
     Granting these differences, which is better, coeducation or single sex education? In the course of this study I read twenty-five articles in various journals, as well as four books, one in five volumes, on the subject by various authors, not to mention a three-volume assemblage of articles on the subject by New Church authors. I have no intention at this time of exposing you to all that literature. Nevertheless, I believe the study of secular material was important to this question in that I know from doctrine we are speaking here of a matter of application of truth to life, and therefore we must know what life attests, not simply our own narrow experience but the weight of present scientific evidence. The weight of that literature is overwhelming and to me clearly confirms what doctrine teaches. From kindergarten through about grade six, coeducation works against boys and shows little impact on girls, while from grades six and up the reverse is found. Education in the primary grades is fashioned by women and has the dominance of women which works against little boys. Segregated classes at this level give the boys advantages. I believe in the church, with our priest-headmasters, we offset some of the negative impacts of coeducation at this level by presenting a clear male figure for the boys in a close working relationship. Headmasters should foster this relationship by being present in the younger grades of their schools.
     One interesting study contrasted the poor reading skills of boys in the United States with better reading skills for boys in Germany.


There are more male teachers in younger grades in Germany, but that was not sufficient cause to account for the difference. The fact seems to be that our culture sees reading as a girl thing to do, and so boys resist learning it. In other words, it's more the overall role and the general interaction of teachers, boys, and girls, as well as parents and society, that contributes to this poor performance.
     In another study it was noted that poor reading for boys in America is also directly attributable to the fact that boys can't pay attention for as long a time as girls in primary grades. There are real differences. They just don't sit still which is a part of their general aggressiveness. Also, single female teachers are threatened by this aggressiveness and take it out on the boys, albeit unconsciously, by looking for it in boys and excusing it in girls. They put in less instruction time on the boys in a coed class than they do on the girls, although they spend a good deal more discipline time on the boys. Male teachers avoid some of this unconscious set of expectations and so enhance the boys' learning environment. When women teach boys by themselves they can't spend more time on the girls, so the boys are also winners. A similar study in high school mathematics had similar, though reversed, responses. In that study girls in coed classes averaged 43.9% on standardized tests in math after three years of secondary school study, while girls in the single sex class with the same teacher scored 54.7%. The boys in the mixed class scored 56.4%. Unfortunately the boys in the all boy class had a change of teachers mid-way in the experiment, so it is not known whether their grades were the result of a poorer teacher or of the all boy class. In any event, they did worse, but their scores have not been released. in general, however, the studies indicate that boys in coed classes do about as well as in single sex classes at the secondary and college levels.
     Obviously I have given you but a few of the many examples of the literature recommending single sex education. Of course it should be noted that any education is only as good as its objectives. Single sex education in Mohammedan countries seeks to provide women the necessary knowledge to serve in a harem. Very little learning happens. On the other hand, elite British single sex schools produce some of the most outstanding students in the world.
     In looking for positive statements about coeducation I found the best to have been written by members of the Academy faculty. In 1969, one of four small group reports discussing papers by the Rev. Dan Pendleton, speaking in favor of male teachers in the Girls School, and Miss Margit Boyesen, advocating more respect for and appreciation of the truly feminine in the coeducational environment of the college, summed up its thoughts on coeducation in the secondary schools this way:


     "The following reasons were mentioned in the discussion for feeling that a relatively high proportion of mixed classes would be useful:

1.      This would allow for practice in recognizing similitudes.
2.      This would give a basis for eventual choice broader than just contact at social events.
3.      This would better provide for an elevation of the rational of the feminine, and for something of the sphere of conjugial love for the masculine.
4.      There would be more general contact which is less tense and date-oriented.
5.      It would provide natural contacts for those boys and girls who do not have many dates.
6.      Similitudes are more likely to develop from similar education.
7.      Even 'steadies' would be given a wider range for comparison.
8.      Many of our girls do not seem to have a concept of themselves as 'women' and perhaps will only develop in the presence of the masculine, even as the boys may need extended association with the girls to learn to become 'gentlemen.'

     "As regards the faculty: men or women should be called on to teach any kind of group as particular abilities and needs indicate."

     Note that the reasons cited by this group are almost entirely social or educational rather than instructional. I agree with these reasons and believe that, although the dominant influence and sphere in our two secondary schools should remain with the women in the Girls School and with the men in the Boys School, a greater freedom for socializing rather than courting should be sought. Nevertheless, there is far too much evidence in favor of separate schools to consider their abandonment. At the very least we must say the evidence gives real cause for doubt and so delay.

     Although we have problems in hearing from parents and truly following their indications, as well as in the faculty and administration interaction as already discussed, to abandon separate schools will in my opinion simply add to the problems we must face.


     To sum up: the education of girls and boys is benefited academically by separation of the sexes in many areas, mathematics in particular. But the socializing effect of coeducation cannot be minimized. As far as our secondary schools are concerned I advocate the retention of our Girls School/Boys School structure, with real study of parent-faculty interaction, of student interaction socially, and faculty and administrative interaction structurally. The secondary schools must define their goals in such a way that parents can have a real charge over the education of their children.

     [Mr. Acton's extensive bibliography for this study will be provided on request.]

WHAT DO ANGELS DO?       Rev. ERIK E. SANDSTROM       1981


     And how are we affected by angelic uses? In more ways than can possibly be thought of. In fact our whole life is an outcome, an end result, which although stemming from our own ability to act from freedom in accordance with reason-yet depends largely on the angels' work. We read, "All things are disposed by means of spirits and angels with man, all his states and changes of states come from this, and are thus directed by the Lord to the ends which the Lord alone foresees . . . All states, even to the least particular, come from this source" (AC 2796).
     But let us not call "foul play" on this work. For the end which the Lord foresees, and towards which he is directing our lives, is our use in heaven. To this end He gives angels their employments and uses. And so aware are the angels of this use, that they know that they are with men (A 5862), even though they cannot see into our world or see the people they are with.


And we can say the same we know that angels are with us, yet we cannot see them or their world either! Men and angels are therefore equally aware of each others' existence and presence. Yet who can complain? All of our life has taken place under the same circumstances of spiritual freedom as we now find ourselves in. The influence of the angels is not noticeable now, nor has it ever been in the past (cf AC 6209). We have never felt as though something in us were compelling our mind to something. No, we have acted as though from ourselves. Even the knowledge that angelic uses inspire us to do our own use and that they dispose our changes of states does not adversely influence our own behavior. Rather we are encouraged by knowing that we have angelic companions to spur us on in the good work that we love to do. Angels do the job perfectly, where we fall down and drop short. Our angelically prompted motto could therefore be, "See it through; see that use accomplished."
     One passage in the Doctrines (I have almost torn my set apart trying to find it again) even states that if the influx from angelic uses into human uses were to cease, man would not know what to do (AC-?). Apathy is therefore a consequence of some stoppage in the reception of the angelic influx, or of the Lord's influx through heaven. And the simplest solution for apathy is to rouse oneself from it.


     Knowing all this, we now ask, How do we do our use here on earth?
     There is the often-repeated teaching, to carry out one's duty with diligence and to the best of one's ability, with sincerity and faithfulness. This is to love the use for the sake of the use itself. Such a love makes the motive heavenly.
     But the questions arise:

1.      How do we know from which motive we work?
2.      Can we discover what heavenly use corresponds to our present employment?
3.      Can we improve our own work from the knowledge of the angelic use inflowing into our own use or work on earth?

     1. Our motives, like our states of regeneration, cannot be known for certain. We have only indications. If two people do the same job, one may be working from the love of self, and the other from the love of use, and we would not be able to tell them apart. "Man cannot distinguish between [the love of self and the love of use].


But the Lord can" (CL 266). But there is an indication, namely, if man perceives a delight from a use separated from self, he may know that he is in a genuine affection (AC 3796:3).
     In order to separate the use from self, selfish motives need to be shunned. Man is, as we saw before, regenerated and saved in the pursuits of his office and employment (TCR 580). Therefore the doctrines also give the universal remedy for salvation in one's occupation: "Shun evils as sins against the Lord, and carry out the duties of your work honestly, justly and faithfully" (cf Char. 158).
     Every use is genuine only when evil is shunned. And every work has its own particular evils that need shunning. A priest has to shun the evil of contempt for others in comparison with himself. A governor or boss has to shun the evil of dominion over others. Officials of lower ranks must shun the evil love of reputation, honor and gain. Judges and law officials must shun the evil of self-intelligence. Those in military or police forces must shun the evil of being angry without a cause. And so forth.
     Thus every individual can bring a good motive to bear in his or her present worldly employment. Nor need he worry unduly about the motives of becoming a success or of feeling pride in one's own accomplishments, so long as they do not destroy his love of use. For the love of self and of the world were by creation heavenly loves. We read, "They are loves of the natural man which are serviceable to spiritual loves . . . From these loves [the love of self and the world], man seeks the welfare of his body, desires food, clothing, habitation, is solicitous for the welfare of his family, and of securing employment for the sake of use, even in the interest of being obeyed and being honored according to the dignity of the affairs he administers; he seeks to find delight and refreshment in worldly enjoyment; yet all of these for the sake of the end, which must be use. For through these things a man is in a state to serve the Lord and the neighbor" (DLW 396).
     This passage makes it clear that someone who serves a heavenly use on earth, that is who works from a regenerate motive, can take no harm from material success or such occasional enjoyments of the world as he chooses, as long as they are orderly and do not become the main loves. A love of use keeps these things in proper perspective, and never allows them to dominate.
     A simple test to see whether the love of self or the love of use predominates in us is to see our ability to separate ourselves from the honor of our use. The honor and dignity belong to the office or use, not to the person who performs it (HD 316).


If our work were to be praised without our name being associated with the praise, how quickly would we claim the merit? And if our work were criticized, how would our protest sound? Would not a good man separate his use from himself, and keep silence when his work was praised, being thankful to the Lord when praised; and would he not keep silence when criticized, feeling shame when fairly criticized? When unfairly criticized, would he not react calmly? A selfish man, on the other hand, would be more likely to speak up to claim merit for praise or to react with anger to any criticism, whether justified or not.

     2. Can we discover the angelic use corresponding to our earthly employment?
     First, a use is not just a portion of the job man does. A use is man's total output of good loves, wherever and however they express themselves. Our job or work may thus be only a small portion of our total use. Our use is the total impact we have on all we have dealings with. What is the nature of your impact on others? Find that out and you may receive a fair indication of your spiritual character, and thus of your heavenly use.
     Let us take two examples of angelic and human uses: the angel whose use it is to attend those being raised from the dead, and a train-driver. What could the angel who attends those being resuscitated have been doing when he was a man on earth? And what is the train-driver going to do in heaven?
     Let us start with the train-driver: his job is to convey a train from place to place, with passengers and goods intact. His use, however, may be the love to see the consequences of travel brought to fruition for his passengers. Thus in heaven the same use could well be the subservient use of ensuring the accomplishment of other angelic uses. For a train-driver by his work allows people to carry out their uses in greater freedom, by getting them where they have to go!
     In heaven, of course, there is no need for trains, so the train-driver has to do something similar, but with the same outcome of allowing other uses to be fulfilled by means of his own subservient use. What could such an active labour and practical service be like in heaven? Perhaps he attends groups of newcomers through various states in the world of spirits, ensuring that the Lord's work of raising them into heaven goes according to schedule, thus according to Divine order, yet ensuring at the same time the spiritual freedom of each newcomer. Such work would be much more rewarding than just going back and forth between depots.


There would be the same demand for handling complex situations with skill and coordination. Alas we cannot describe the how of it any further.
     And the angel who attends those being raised from death? What could his use or work on earth have been?
     Surely when someone is being resuscitated, he is most vulnerable. It is the same as during sleep. People are most carefully protected during such vulnerable states, and yet during such states people have the greatest docility, can most easily be led heavenward.
     What examples can be found of people who protect us when we are most vulnerable? The night-guards and the police are examples.
     Also teachers looking after children, nurses looking after invalids or the handicapped. There are any number of examples of earthly employments which could incorporate the love of protecting people when they are vulnerable, yet in the Lord's hands. Some people in such employments may in the other life find their use in attending those being raised from the dead, if they have become celestial. So, yes, we can discover what is the use of our earthly employment. We simply have to remove in our minds, step by step, all the external material paraphernalia and tools of our work, until we get down to the basic customer-service we provide. "What is the final outcome of my service or product in terms of spiritual values?" That is the question.
     A priest may answer, I help ensure that the Divine is seen to be present in all the experiences of people's lives.
     A teacher may answer, I try to order all knowledge in conformity with and in ultimation of the Lord's Divine Truth.
     A doctor or nurse may answer, I help reduce external states of disorder into correspondence, and I promote in externals freedom to obey internal states of order from the Lord.
     A lawyer may answer, I allow every aspect of people's lives and motives to be seen in the light of Divine order.
     A businessman or manager may answer, I help my neighbor to act from freedom according to reason, and to subordinate all human weaknesses under the government of Divine Providence, for the greater needs of the Lord's kingdom.
     An engineer may answer, I allow all kinds of uses to be brought to fruition by helpful intermediation.
     A farmer may answer, I serve to bring external things into a state of health and vigor to bring about the nourishment of the soul with goods and truths from the Lord.
     A soldier may reply, I help to protect and defend all in the Lord's kingdom in their correct and free performance of uses from the Lord.


     A policeman may reply, I serve to ensure the freedom of speech and action, thus of understanding and will, in all just and fair events in the Lord's kingdom. The same applies to a judge.
     A fireman may reply, I protect the lowest ultimates of use in the Lord's kingdom from the destructiveness of anger, and help to remove the fire of self-love.
     And finally, in the most popular job in the whole world, the housewife may answer, I help serve the Creator of the universe in maintaining every state of good and truth whatever that is seen to come from the Lord.
     Such could be our heavenly job descriptions. But as to how each of these uses will be carried out in heaven it is impossible to describe. The external way we do a use here on earth is no doubt different from the external way it is seen to be done in heaven. Yet the heavenly employment corresponds to the earthly use. So it will come as no surprise to us when we finally take up our heavenly use; nor will the active labor and practical service we then provide seem strange to us. Rather, we imagine that we will take to them as ducks to water.

     3. Finally, can we improve on our work here on earth, from the knowledge of angelic uses inflowing?
     We can most certainly be encouraged by the fact that there is no useful employment on earth on which the angels are not already expert. Angels know how to do every use with such expertise that it would make our head spin. Yet our expertise would have angelic overtones if we have in us some or all of the spiritual qualities so far mentioned: the will to carry out one's duty honestly, faithfully and sincerely; the love of seeing the use accomplished; the will to shun evils belonging to or threatening one's work; the will to forego the honor and accept the blame for mistakes; the acknowledgment that the honor belongs to the use and its correct performance.
     A "New Church Work Ethic" would certainly contain many of these elements. And strange to say, love to the Lord is present in the sincere performance of one's use, even though the Lord may not even be thought of at the time (See AC 5 130). There is, for example, the case of the businessman who had been so busy on earth carrying out an honest business that he had no time to acknowledge truth more interiorly. He went to heaven as a surprise (See Faith 30).
     So what do angels do? They do the Lord's work of saving men. We are the raw material. And we are saved as we serve our uses, by the angels' inspiration from the Lord.




     How would you like to be useful for the rest of eternity? That's an important question to ask yourself, because it's a fact of life that you are going to be useful. Everyone in heaven is useful. We're told that "no idler is tolerated there, no lazy vagabond, no slothful boaster claiming credit for the zeal and vigor of other people. But everyone must be active, skillful, attentive, and diligent in his office or business" (D. Love XII).
     Now if you love to be lazy, you might think that you are better off in hell. But the fact is that everyone in hell is useful too. "No idle person is tolerated even in hell. The people there are in workhouses and under a judge who gives the prisoners chores to do every day. The ones who do not do them get neither food nor clothing-they stand naked and hungry. That's how they are forced to work there" (AE 1194:2). So whether you end up in heaven or in hell, you will be doing useful things.
     This might make us wonder, "What's the difference between heaven and hell?" One difference is in the kinds of jobs they have. "Even people in hell must perform a use, but the uses they perform are the most vile" (AC 1097).

     Perhaps a more important difference is in the motive behind their actions. "The difference is that in hell uses are done from fear, but in heaven from love and fear does not give joy, but love does" (AE 1194:2). The angels find delight in being useful. The devils do not. That's what makes heaven heaven, and hell hell.
     Once there was a man who wanted to know what heaven and hell were like. An angel appeared to him and told him, "Inquire and learn what delight is, and you'll know."
     He asked some wise spirits, and they told him, "Delight is everything of life to everyone in heaven and to everyone in hell. . . . The heavens are in the delight of doing what is good, but the hells are in the delight of doing what is evil" (TCR 570).
     Sometimes we may underplay the importance of delight. As we go about our daily routines, it's easy to see our actions clearly and our motives obscurely. We might feel satisfied with ourselves for accomplishing useful tasks, and forget that our goal should be more than just getting things done. Our goal should be to take delight in doing useful things.
     Probably the one thing more than anything else that makes usefulness seem undelightful is laziness.


Loving to be lazy is just the opposite of loving to be useful. A person who loves to be lazy might do many useful things, but they won't make him happy. All he wants is to be idle, so anything useful will always be a loathsome, tedious chore to him. With an eternity of uses ahead of him, his future is not too promising.
     Once there were some new spirits who were disappointed to find that people had jobs in heaven. They were looking forward to eternal rest from their labors. Someone asked them, "Did you think eternal rest meant eternal idleness, when you would be always sitting or lying down, calling for things to delight your mind and please your body?"
     "Something like that," they said, smiling pleasantly.
     "But," he replied, "what do pleasures and delights have to do with idleness? Idleness makes a man weak, sluggish, numb, and drowsy. These are death, not life-much less eternal life. Eternal rest is in some pursuit or job that arouses, quickens, and delights the mind. It's use that makes an angel an angel. The delight of use carries him along as a favorable current carries a ship, giving him eternal peace. This is the meaning of eternal rest from labors" (TCR 694 paraphrased).
     Actually, idleness does more than just make you weak and drowsy. "People who love ease more than use," Swedenborg notes, "collect evils in their spirit" (SD 5839). "Idleness is like a sponge that soaks up all kinds of dirty water" (SD 6072). The devil comes right in, because there's nothing to keep those evils away. "Only the love of use repels them." That, he explains, is why idleness is the devil's pillow. (Ibid.) He even states that "idleness is the root of all evil, because an idle mind is spread out to various evils and falsities, while in work it is focused on one thing" (SD 6088).
     Some people love to be useful. Some would rather be lazy, but do useful things anyway, out of necessity, greed, or craving for respect. Since most people end up doing useful things, actions mean less than motives to our spiritual growth. And how do we see our motives? Not so much in our actions as in our delights. We need to ask ourselves, "What do I enjoy? Do I find my greatest delight in use, or in idleness?" It's only by taking a look at our delights that we can know whether we are performing uses from a love of uses, or from a love of self. The Lord tells us, "If anyone wants to know the ends that are within him, let him simply pay attention to the delight he perceives in himself from the praise and glory of self, and to the delight he perceives from use separate from self. If he perceives this latter delight, he is in genuine affection" (AC 3796:3).




     [Photo of the San Diego Church]


     San Diego, the newest society of the General Church, is a society of promise and growth. We have had many firsts for our society this year.
     One of the highlights of the year was our Thanksgiving service and celebration. Bishop and Mrs. King came to celebrate this occasion with us. During the service our pastor, Cedric King, was ordained by his father, Bishop King, into the second degree of the ministry. It was a very touching aspect of the service, and we felt the pride of Bishop and Mrs. King. Then the Rev. Roy Franson and Rev. Cedric King assisted the Bishop in the administration of the Holy Supper. This was a first for Cedric. A delicious turkey dinner followed with speeches and toasts. Bishop King informed us that San Diego is now a part of the new California district and not tied in with the southwest district. This announcement pleased many people. Many of our New Church friends from Los Angeles, Orange County, San Francisco and Tucson attended the affair.
     On Saturday, Dec. 20, we had the Christmas tableaux service and a buffet supper. The following Sunday we had a family festival Christmas service. Everyone enjoyed the spirit of Christmas-especially the children.
     A special meeting was held in January when we voted to become a New Church society. At the same meeting, we voted to accept the nomination, by the Bishop, of the Rev. Cedric King to be our pastor. We are so fortunate to have Cedric at our helm leading us in worship and with his wife Sue, guiding us in our many church uses.
     Our pastor also appointed his first pastor's council. The members will advise the pastor on essential policy matters.
     Another first was a young people's party at the home of the Bob Larssons. It was a great idea for the young people to get together. However, we have had many fun socials, especially by the older members.
     Our pastor also had his first house dedication, at the home of the Roger Doerings in Santee. A few friends attended the affair. Beautiful as well as balmy was the weather, making the Doering Jacuzzi very popular. Only Cara Glenn, Cedric King, and Bob Larsson braved the pool at 62 degrees.
     We have had births, baptisms and some sickness. The women's group plans and prepares a dinner after church once a month. The children have a class followed by a supper every Friday before the doctrinal class.


     Many visitors have come to San Diego to enjoy our glorious weather. It is always a pleasure to us to see our New Church friends. The Norman Reuters were here for almost two months and they are always a delight.
     The women's group had a successful rummage sale last September. Now a garage sale is in the planning stage for the summer and a Christmas bazaar is planned for November.
     The New Church summer camp will be held for the first time in San Diego at the Tom Oliver's. It will run from Thursday through Sunday for Southern California children.
     Wow to our big news and big challenge-a New Church school in San Diego! It will be the first New Church school ever to be established west of the Mississippi. The school, starting in September of 1981, will have grades from kindergarten through third grade and instruction for older children. Cara Glenn and Fred Schnarr were in San Diego to study the feasibility of a school. Their report must have been positive because we have just learned that the General Church Development Committee approved our society's plans to open a New Church day school in San Diego by September, 1981. Cedric King will be our first headmaster and Cara Glenn our first teacher. Cara charmed us all and showed us her love and understanding of children. These exciting developments have been made possible in large part by an educational trust fund set up by Mr. and Mrs. Robert Coulter to further the uses of New Church education in California.
     We are thankful for all our blessings and opportunities, and we hope that our enthusiasm is tempered with humility and mature decisions.


     A Study Presented to the 1980 Council of the Clergy

     Conjugial love is said to be "the fundamental love of all the loves of heaven and the church" (CL 65). It is called "the precious treasure of human life, and the repository of the Christian religion" (CL 457).


Its use is said to surpass all other uses and for this reason "all the states of blessedness, satisfaction, delight, gratification and pleasure that could ever be conferred on man by the Lord Creator are gathered into this love" (CL 68).
     But we are told "this love is so rare at this day that its quality is not known and scarcely that it exists" (CL 58, 59).
     In the spiritual world Swedenborg was taken on visits to those who had lived in the gold, silver, copper and iron ages. The purpose of these visits was to acquaint him with the nature of their marriages and the quality of the conjugial in their marriages. He discovered that through the ages the quality of this love suffered a steady decline; from the celestial quality which had existed with the most ancients, this love had finally become merely sensual. The angel guide who accompanied Swedenborg on his tour said: "I am fed with the hope that this love will be revived again by the Lord: for it can be revived" (CL 78:3). But, there is more than a hope that it can be revived; we are given positive assurance: "Conjugial love will be raised up anew by the Lord after His [second] advent, such as it was with ancients" (CL 81:e-Emphasis mine).
     On another occasion when Swedenborg was meditating on conjugial love an angel appeared to him with a parchment in his hand saying: "I saw that you were meditating on conjugial love. In this parchment there are arcana of wisdom on that subject not hitherto made known in the world. They are now disclosed, because it is of importance . . . But I predict that none will appropriate that love to themselves but those who are received by the Lord into the New Church, which is the New Jerusalem." Saying this the angel let down the unrolled parchment, and a certain angelic spirit took it up, laid it on a table in a room, closed the door, handed the key to Swedenborg and said: "Write" (CL 43). There is no doubt in my mind that the product of this command was the book Conjugial Love.
     These teachings make it clear that the Lord has revealed the doctrine of conjugial love and established the New Church in order that this love may be restored upon earth. And because this love is the fundamental of all celestial, spiritual and natural loves (CL 65); because conjugial love and religion are inseparably conjoined (CL 80); because this love and the states of the church in man are in one seat and in mutual and continual embrace (CL 238), the effort to establish this love in the church should be one of our highest priorities as priests of the New Church.
     What has happened in regard to the quality of the conjugial on earth in the two hundred years that have elapsed since the Lord revealed these wonderful truths concerning marriage?


I submit that the situation has not improved in the least, but in fact has deteriorated still further. Certainly all the disorders and perversions which are practiced today were in existence then-they are not new. But what is different is this: back then they were done secretly; they were neither openly tolerated nor approved by society. They were regarded as evils, and those who were known to practice them generally suffered public censure and ostracism.
     That is not the case today. The disorders and perversions which have attacked and subverted conjugial love through the ages have now come out of the closet into the open. It is difficult to open a daily newspaper or a magazine without our eyes and sensibilities being assaulted by something that is either sexually suggestive or blatantly perverse. The newscasters on radio and television have no hesitation in speaking openly of such topics as homosexuality and prostitution. Modern popular songs have gone far beyond the realm of the suggestive; their lyrics are replete with open references to sexual activity. The television shows and the movies are becoming steadily and rapidly more explicit in their portrayal of sexual conduct.
     The news stands, book stores and drug stores have pornographic magazines on display at the cashiers' counters; X-rated movie theaters are springing up all over our cities. The fact is that at the present day we cannot avoid exposure to these disorders even if we try; nor can our children and youths. What effect is all this having on modern society? A recent study indicates that one-third of all females and nearly half of all males are sexually active before they reach the age of sixteen (Readers Digest, June, 1980, p. 153: "The Troubling Truth About Teenagers and Sex," Kathleen Fury). Among the causes cited for this deplorable state of affairs are the deterioration of family life, the powerful impact of the communications media and its amplification of the peer culture effect on teenagers.
     Another very disturbing trend in modern society is the rapidly increasing divorce rate and the proliferating causes for which divorces are granted. Not only does this undermine the holiness and permanence of the marriage relationship, but it begets another generation of problems. For example, the indications are that young people from single parent families that result from divorce tend to become sexually active earlier than their peers. All of these things I have mentioned reflect a deterioration-in fact, a rapid deterioration-in regard to the conjugial, at least in the western world.


But this is not the worst of the picture. More serious than this is the growing confusion in the world in regard to the distinction between the sexes and the resultant relationships.

     The evil of homosexuality is becoming more and more prevalent. I call it an evil, and it was so regarded by all right-thinking people not so long ago. Then modern intellectuals, sociologists and psychologists began to speak of it as an emotional disorder. Those days are rapidly coming to a close-now many of our legislators, judges, the news media and innumerable gay-rights groups are calling it an alternate life style. There is strong pressure from many directions to recognize homosexual relationships as a legitimate alternative to marriage. The transition in thought in regard to this subject has taken place in a stunningly short span of time.
     This is just one aspect of the confusion in regard to the relationship between the sexes. There is another one, and that has to do with the nature of the masculine and the feminine and their proper place and roles in relation to each other and society. Again, there is a broadly-based effort in modern society to project women into every occupational area formerly reserved for men. There is an assumption, on the part of many, that the only difference between men and women is biological-all other differences are induced by education, environment and culture. There is a multitude of organizations and individuals who are militant in their effort and desire to eradicate in society every distinction based upon gender. This is the climate of western civilization in regard to the conjugial. It presents, I believe, the greatest threat to the establishment of conjugial love in society at the present day.
     And what of the New Church? The organized New Church has existed on earth for almost two hundred years. The doctrine of conjugial love has been known and taught within the church from the beginning. Within the church it has been regarded as one of the most beautiful and precious truths which the Lord has revealed in His Second Advent. In accordance with the teaching that the offspring born of parents who are in love truly conjugial will inherit an inclination to love wisdom and the things it teaches (CL 202), it has been the hope and expectation of the church that the existence of marriages of conjugial love will become ever more prevalent within the church; that there will be an ever-increasing approach to the ideal which the Writings lay before us.
     Has this been the case? External evidence would seem to indicate that this is not the case at the present time. What do we see in regard to the state of the conjugial in the organized church today?


     As in the world around us, we see an ever-increasing divorce rate. As in the world around us, the incidence of pre-marital sexual relations is on the rise. As in the world around us, we find young people raised in the New Church living together before marriage, and seeking to justify such arrangements by the Writings themselves. And as in the world around us, we find many, both old and young, throwing around the modern shibboleths of male chauvinism and sexism. In short, we see the same confusion, and many of the disorders that exist in the world around us in regard to marriage and the relations between the sexes, exhibited within the New Church. There may be some of you who will disagree with me, but it is my judgment, based on the evidence I see, that the state of the conjugial in the church has not advanced as we had hoped and expected, but that, in fact, the people of the church have tended rather to be influenced by the trends in the world around us.
     What are the reasons for this? I think we would all agree that the modern media of communication are major factors, and have had a powerful impact not only on our youth but on adults as well. We must also recognize that our hereditary inclinations to evil respond to the stimulation provided through those media. But is that the whole reason? I think there is another cause as well, and that is that we, as a priesthood, have not been as effective in presenting the doctrine of conjugial love to our members, old and young, as we should have been. I am generalizing when I say this, but I feel we have been teaching the ideal with relative clarity and regularity, but we have not been teaching the means of achieving that ideal with either the same clarity or regularity.
     There is a passage in Conjugial Love which has arrested my attention many times and caused me to reflect. We read: "I have heard from the angels that a wife becomes more and more a wife as her husband becomes more and more a husband, but not the reverse. Because it rarely if ever fails that a chaste wife loves her husband, but the husband fails to love in return, and fails for the reason that there is no elevation of wisdom, which alone receives the wife's love" (CL 200).
     In Conjugial Love it is repeatedly emphasized that conjugial love can exist only where there is wisdom. Note the following teachings: "Conjugial love is peculiar to man . . . because in man is the faculty for growing wise with which this love makes one" (CL 96-Emphasis mine).


"Love truly conjugial is with those only who earnestly desire wisdom and therefore progress in wisdom more and more . . . For wisdom and this love are inseparable companions" (CL 98-Emphasis mine). "The more intelligent and wise a man becomes the more he becomes internal or spiritual, and the more perfect becomes the form of his mind, and that form receives conjugial love" (CL 95). The male, we are told, "is an affection of knowing, of understanding, and becoming wise; the affection of knowing in boyhood, the affection of understanding in youth and early manhood; and the affection of becoming wise. . .from manhood, even to old age" (CL 90). "Man is born corporeal, and as the mind next above the body is opened he becomes rational; and as this rational is purified, and . . . emptied of . . . fallacies that flow in by the bodily senses, and of the concupiscences that flow in from the allurements of the flesh . . . the rational is opened, and this is done by wisdom alone. And when the interiors of the rational mind are opened the man becomes a form of wisdom: and this is the receptacle of love truly conjugial" (CL 102-Emphasis mine).
     In marriages which aspire to the conjugial, the church "is first implanted in the man and through the man in the wife, because the man receives its truth in his understanding, and the wife from the man. If the contrary it is not according to order. This, however, does occur; but with men who are not lovers of wisdom, and therefore are not of the church" (CL 125).
     These teachings make it clear that conjugial love, the church and wisdom are inseparable. Conjugial love and the state of the church develop step by step together, and wisdom is the only means by which either can be established and develop to fruition.
     It has been frequently emphasized in the New Church that women are the custodians of conjugial love. This is true in the sense that conjugial love inflows immediately into the female sex and is communicated to men by them. An inference has been drawn from this teaching that women have the major responsibility in the preservation and establishment of conjugial love in the marriage relationship and in the church in general. I believe this emphasis has been misplaced, and has, in fact, obscured the essential truth of the matter.

     Marriages of love truly conjugial can exist only where the husband is a form of wisdom for this alone receives conjugial love (See CL 200). According to the passage it rarely if ever fails that a chaste wife loves her husband, but the failure arises-the failure of attaining a marriage of love truly conjugial-because husbands frequently fail to grow wise.
     The sphere of conjugial love is received directly by the female sex (See CL 223, 225). With them there is an innate desire to conjoin themselves with one of the opposite sex.


With men there is no such innate inclination to one of the opposite sex. In fact, from heredity they are in the lust of variety (See CL 296). There is only one thing that renders a man receptive to conjugial love and that is wisdom-genuine wisdom formed from the goods and truths of the church (See CL 161).
     I am convinced that we must give greater emphasis in the church to the masculine role in providing for marriages of love truly conjugial. What is the truly masculine characteristic? Is it not the love of growing wise? "The male is born into the affection of knowing, understanding, and of growing wise" (CL 33, 90; see also CL 130). How many people in the church think of masculinity in these terms, and, more particularly, how many of our youths think that the primary distinctive masculine quality is the love of knowing, understanding, and growing wise? I am not suggesting that this truth is not known in the church-it is. But, I believe that with many it is only a memory knowledge; the implications of this teaching are not perceived. The Rev. Erik Sandstrom points out in his study The Feminine Mind that the masculine ability to raise the understanding above the rational will "is for the purpose of exploring, collecting and analyzing truth; men are explorers" (Theta Alpha Journal, Fall 1973, p. 12). I think it is fair to say that if things were according to order in the church, we would find the men of the church playing a leading role in the study and exploration of doctrine. On an average there should be at least as many men at doctrinal class and church as women. This is seldom the case. As in the declining church around us, we usually find at our gatherings for worship and instruction a preponderance of women. Here, too, we seem to be strongly influenced by the decadent age in which we live-an age which thinks that religion is essentially for sentimental women and ignorant children, not for masculine men.
     If we wish to provide for an increasing possibility of marriages of love truly conjugial in the church, we should cultivate and encourage in our boys the love of knowing; in our youths the love of understanding; and in our men the love of growing wise. We must instruct our boys, youths and men that it is truly masculine to love truth-to seek and pursue it. We must strive to raise up in the church men who are lovers of wisdom. In marriage, if the man is not in the affection of growing wise there can be no love truly conjugial between husband and wife. The wife may receive the influx of the conjugial from the Lord. She may long to be conjoined with her husband by the appropriation of his wisdom, but if he has none she has nothing to appropriate to herself, and he has not that within himself to receive the conjugial from the Lord through his wife nor his wife's love.


     Now, I am not saying that these things are not being taught in the church. I know that they are. However, I do not think there has been a sufficiently strong emphasis in the church on this aspect of preparation for conjugial love in marriage-there has not been a strong enough identification between masculine wisdom and conjugial love. But I think there is a deeper cause for our lack of success in raising up a greater proportion of men who are in the affection of growing wise. That cause lies, I believe, in our educational system-our educational system both within the church and outside of the church.
     It has been our custom in the New Church schools to have coeducational classes throughout the elementary school and then separate the girls from the boys when they reach the age of puberty. In the public schools coeducation is generally practiced from kindergarten right through college. In recent years I have become increasingly skeptical about our practice and that of the public schools. I have been thinking along the lines that the ideal time to initiate separate education for boys and girls is in the primary grades and on through the elementary school years. What started me thinking along these lines was the problem I have been speaking about. Why are relatively few of our young men excited about knowing and understanding truth and becoming wise?
     As a principal and teacher it appeared to me that more often than not it was the girls who appeared to be achieving and excelling in areas where we should expect boys to excel. It is boys who are said to be in the affection of knowing and youths in the affection of understanding. Yet all too often they seem to be turned off from learning, becoming either apathetic or troublesome. Then it occurred to me-our elementary education system is dominated by females. We most frequently have female teachers in the elementary school and coeducation-and the girls excel.
     I began to speculate: What would happen if we separated the boys from the girls right from the start and gave the boys a predominance of male teachers and the girls female teachers? If the minds of boys, from an early age, had an essentially masculine influence, if they could identify early and strongly with the masculine sex, might this not affect the outcome? Note what is said in Conjugial Love concerning the responsibility for instruction in regard to boys and girls.


"The education of infants of both sexes, and also of the instruction of girls up to the age when they become marriageable and associate with men is a duty peculiar to the wife. But the case of the instruction of boys, after childhood up to puberty, and from that until they become their own masters is a duty proper to the husband" (176-Emphasis mine). Is not this passage suggestive of what I am speaking about?
     The Brain: The Last Frontier, by Richard M. Restak, M. D. was recently published. Dr. Restak is a neurologist, and his book is about the recent findings of the relatively new science of psycho biology. I have found much in this book that is confirmatory of what the Writings teach concerning the mind and its relation to the brain and also about the differences between the sexes. In this part of my paper 1 shall make extensive references to this book. One of the things that emerges strongly from this book is the fact that there is hard scientific data that shows that there are distinct differences in the way male and female brains function. (See page 202.) And the differences in the way they function give strong support to my thesis that we ought to have separate and distinctive educational systems for boys and girls.
     Their findings show that girls are far more oriented toward the auditory mode of learning; they are more sensitive to sounds and tones (p. 198). "Since they are . . . better equipped in the auditory mode they can pick up significant information from the tones of voice and intensity of expression" (p. 199). "Female infants also speak sooner, possess larger vocabularies and rarely demonstrate speech defects. Stuttering, for instance, occurs almost exclusively among boys" (p. 199). "Females are also more proficient at fine motor performance. Rapid sequential movements are carried out more quickly and more efficiently by girls than boys" (p. 198). "Girls differ in their approaches to gaining knowledge about the world. They tend to favor a 'communicative mode': asking others, taking advantage of other people's experiences, sparing themselves the need to personally encounter all the objects in their environment. For this reason, girls tend to conform by relying more on social cues" (p. 199).
     On the other hand, boys "show an early superiority in visual acuity, which compensates to some extent for their lowered auditory capacities. (Note the relation of sight to understanding and hearing to will.) Boys are also more clumsy, performing poorly in fine motor performance but doing better in gross total body movements, particularly those requiring fast reaction times. Their attentional mechanisms are also different. Non-social stimuli compete equally with social stimuli" (p. 199).


In other words a boy is just as likely to watch a bird outside the window as to listen to what the teacher is saying, without purposely being rude.
     Incidentally, it is interesting to note that "tests involving girls old enough to cooperate, showed increased skin sensitivity, particularly in the fingertips, which possess a lower threshold for touch identification" (p. 198). (In this connection recall what angel wives said about how they perceive the states of their husbands' love through their fingers.)
     "When it comes to personality characteristics, males and females tend to show some surprising differences. In four studies on curiosity, three found males to be more curious" (p. 202). Another study "found boys more curious, especially in regard to exploring their environment . . . males are better at manipulating three-dimensional space" (p. 200). "When boys are involved in tasks employing spatial concepts. . . he right hemisphere is activated consistently . . . . Girls, in contrast, . . . . use their left hemisphere for both visual-spatial processing and verbal tasks" (p. 200). This is said to have a kind of "log jamming" effect which makes them less efficient in such activities than boys.
     In discussing "hyperactive or learning disabled" children, Dr. Restak says: "The evidence for sex differences here is staggering: over 95 percent of hyperactives are males. And why should this be surprising in the light of the sex differences in brain function that we've just discussed?
     "The male brain learns by manipulating its environment, yet the typical student is forced to sit still for long hours in the classroom. The male brain is primarily visual, while classroom instruction demands attentive listening. Boys are clumsy in fine hand co- ordination, yet are forced at an early age to express themselves in writing. Finally, there is little opportunity in most schools, other than during recess periods, for gross motor movements or rapid muscular responses. In essence, the classrooms in most of our nation's primary grades are geared to skills that come naturally to girls but develop very slowly in boys. The results shouldn't be surprising: a 'learning disabled' child who is frequently 'hyperactive.' (Emphasis mine).
     "'He can't sit still, can't write legibly, is always trying to take things apart, won't follow instructions, is loud, and, oh yes, terribly clumsy,' is a typical teacher description of male hyperactivity. We now have the opportunity, based on emerging evidence of sex differences in brain functioning, to restructure the elementary grades so that boys find their initial educational contacts less stressful" (p. 205).


     It is a fact that most elementary school girls like school and the boys dislike it. I believe it is because we have a female-oriented elementary education system. For the first part of their educational experience boys are forced to compete with girls in a system that is oriented toward the feminine mode of learning. To a large extent they compete unsuccessfully, with the result a long-term effect-that they have negative attitudes and feelings toward the whole learning process.
     Note the following observation: "High activity, independence, competitiveness and lack of fear or anxiety are correlated with intellectual achievement in give; while in boys the correlation is with timidity, anxiety, lack of overt aggression, and lower activity level" (p. 202 Emphasis mine). In other words, to achieve scholastic success at the elementary school level, a boy is likely to project the image of a sissy-hardly an inspiring prospect for most boys.
     It is my thesis that if we separated the boys from the girls at the elementary school level, and put men teachers in charge of the boys and women teachers in charge of the girls, we would gradually develop a truly distinctive New Church system of education in which both boys and girls would progress in academic achievement in modes suited to their sex. And the progress would be accompanied with evident satisfaction and delight along the way.
     As our colleague Erik Sandstrom points out so eloquently and clearly in his paper The Feminine Mind, and his article Women Priests', the masculine love of truth expresses itself as an affection for searching, exploring, discovering, collecting and analyzing truth. It is bold and adventuresome. The feminine love of truth is an affection for that truth which the male has discovered with a view to its use to society. (See also CL 218.)
     I believe a system of education such as I am suggesting would eventually result in more feminine women and more masculine men truly feminine and truly masculine. I believe further that our boys and youths, given a more compatible, affirmative and exciting introduction to formal education, would, as adults, more readily progress from the affection of knowing and understanding to the affection of growing wise. This, in turn, would result in significantly improved prospects for marriages of love truly conjugial within the church.
     I do not believe that this is the whole answer to the problem by any means. It is merely one suggestion that I believe, if followed, would contribute toward a solution to the problem that faces the church-the problem of a lack of significant progress in establishing the conjugial in the church and thereby in the world.




     The following ministerial placements have been effected.

     The Rev. Erik E. Sandstrom-Hurstville, Australia, effective September 1, 1981
     The Rev. Michael D. Gladish-Los Angeles, California, effective September 1, 1981
     The Rev. Glenn G. Alden-Connecticut Circle, effective September 1, 1981
     The Rev. Thomas L. Kline-Bryn Athyn, effective September 1, 1981 (Assistant Pastor)
     The Rev. Christopher D. Bown-Atlanta, Georgia, effective September 1, 1981
     Candidate Wendel Barnett-San Francisco, California, effective September 1, 1981 (pending completion of theological training and ordination)
     The Rev. Ragnar Boyesen-Pittsburgh, Pennsylvania, effective August 1, 1982
     The Rev. Kenneth O. Stroh-Pittsburgh (Interim Pastor) July 1, 1981, through July 31, 1982
     The Rev. Robert McMaster-Michael Church, London, effective September 1, 1981
     The Rev. David Simons-Baltimore, Maryland, effective September 1, 1981.


     All members and friends of the General Church are cordially invited to attend the tenth South African Assembly of the General Church of the New Jerusalem to be held in Westville, Natal, South Africa, on August 12th through the 16th, 1981. The Right Reverend Louis B. King, Bishop, will be presiding.

GROUP IN NEW MEXICO              1981

     Lay services are conducted every two weeks in the Albuquerque group. Rev. Roy Franson visits the group every two months. Average attendance exceeds 20. For information phone the secretary, Dr. Andrew Doering (505) 897-3623. (For our latest news from Albuquerque, see last October's issue on page 481.)



IN OUR CONTEMPORARIES              1981

     In the January issue of Lifeline Rev. W. A. Grimshaw makes a striking personal statement about his coming to regard the Writings as the Word. Here is part of his statement, which he entitles "Does It Matter?"
     "Does it matter when some people see the Writings as 'the New Word'? Does it matter that others see them in a different way?
     "The question of the Divinity of the Writings is as old as the Writings themselves!
     "For me they are the 'New Word.' I am glad they are! They are the fulfillment of both the Old and New Testaments. They are the 'Lord speaking to us.' No one comes lightly to such a belief, but the opposite must also be true.
     "To be prepared actually to acknowledge the 'New Word' comes only with struggle, confusion and much searching. All sorts of questions, doubts and denials flood the mind. . . .
     "Why are the Writings, for me, the New Word? Quite simply because they are the Lord speaking, and what the Lord speaks must be the Word. There are a million other reasons which all confirm the simple truth.
     "Yes, it matters to me. But I can't influence whether it matters to you! For some reason I need to see things that way! Well, yes, it could be false, but in the Lord's good time all will be revealed.
     "Why am I writing this? Because I feel that there is a Paradise of God in the idea that the Writings are the New Word. There are wonders to be found once you have stepped through the gate. There are trees of beauty and flowers in abundance. . . ."

     * * * * *

     In the February issue of Missionary Memo Rev. Douglas Taylor tells the story of his meeting a man on a flight from Philadelphia to Detroit. The conversation turned to religion (somehow). The man had never heard of the New Church. When the plane landed they exchanged addresses. Some months later Mr. Taylor wrote to him enclosing two sermons for him to read.
     The man wrote back in part as follows:


Dear Doug:
     I am delighted that you remembered me and that you have given me an opportunity to read your sermons. I think they could change my life.
     I think they would be the most informative pamphlets on Redemption and on the Trinity available anywhere. These are the two areas of Christian theology that have always had me thoroughly confused and mystified.
     As I think I told you during our flight, I've never known whether I should be directing my prayers to Jesus or to God. Your fascinating explanation of the Trinity is the most enlightening literature I've ever read on the subject. In a few pages you have set out and justified conclusions that a full-time student of the Bible could probably never reach in a lifetime.
     I believe [your sermons] have rekindled my interest in an awareness of God, Christ and my future-on earth and after. Editor's Note: Subscriptions to the Missionary Memo are available on request from the General Church Extension Committee, Cairncrest, Bryn Athyn, PA 19009.


     We are familiar with the teaching in the Writings that in God infinite things are distinctly one. This is not an easy concept for us to grasp but it shows, on the one hand, that the enormous variety of creation has its origin in God, and on the other hand, that finite lines cannot be drawn in the infinite.
     We know further that from infinite things in God come an indefinite variety in creation-both spiritual and natural. No two least things are identical. Yet this variety works together in perfect harmony except when man has interfered. It is from this variety working in harmony that perfection comes. We can see this most clearly in the human body where no two smallest parts are identical and yet the whole is organized into tissue and organs in such a perfect harmony that the smallest parts work together as a one.


The same is true of man's spirit and so it is also true that no two men are identical.
     Yet today we are faced with a growing tendency to regard variety and distinctions as in some way "unfair" or "undemocratic." This tendency which we see in the world around us undoubtedly affects us within the church too, although in fact it is a concept not in agreement with the teachings of the Writings. Let us note two obvious examples in today's society.
     Much attention has been given to the reluctance to accept a difference between the sexes. We know that in fact the two sexes are different, by no means identical, and yet equal in the sense that they are of equal importance and mutually supportive. Yet even when we acknowledge intellectually the difference, there seems to be a reluctance to accept the consequences of that difference. For example there is a reluctance to recognize that if the sexes are different, the uses which they perform will be different, and if boys and girls are different, the way in which they can best be educated will be different.
     In another area we find a similar denial, or reluctance, to admit a difference between ages. It seems that the young want to be old and the old want to be young. The vigor of youth is one thing; the experience of age is quite another. But we are hesitant to admit that these differences exist, as is evidenced in a dislike for treating older people with respect and addressing them as adults. Yet if we talk to everybody in the same informal way, what modes are left to express either respect or camaraderie, or to distinguish between a slight acquaintance or a loved one? Undue formality may sometimes be a detriment to communication, but some recognition of differences is a basis for a respect for uses.
     Of course, there are certain factors common to all men. We are all created in the image of God with free will and rationality. We are all equal in the sight of God in the sense that He favors none above another (a point which we cannot remember too often in our human relationships). We all have free will to choose between good and evil-this can be denied no man. We are all salvable. Our human nature and dignity reside in these things and not in our more specific individual characteristics, or in the external circumstances of our lives. Yet within this common framework there are numerous and delightful varieties which provide for the perfection of the human race.


     This all, of course, is seen in its most perfect form in the grand man of heaven. The two kingdoms of heaven are essentially different, each performing its own use. No two heavens, no two societies are alike. Each angel is different as each tiny part of the body is different. The perfection of heaven comes from this variety, and so as the numbers in heaven are increased so is its perfection.
     Of course, the perfection of heaven would not be possible if there were not harmony among the varieties. This harmony comes from two things. First there must be a common looking to the Lord-all looking to one source of good and truth. Secondly, each individual cares for others before himself-which is the love of the neighbor.
     We must also note that such perfection would be impossible without communication. Again, the example in the human body is clear. The various parts, the smallest and the greatest, can work together only when there is communication between them. They are clearly distinguished one from another by membranes, yet they are all "in touch" with one another. And so it is in the grand man of heaven: no angel is like another; there is no question about the distinction between them but they communicate in such a way that they work together in harmony for the welfare of all. We might ask ourselves, in passing, whether we in the church communicate sufficiently with those who are different from ourselves, or do we cut ourselves off from them?
     We should not, then, be afraid of variety; rather should we work to preserve it. But there must also be harmony, which requires careful communication, and at the outset mutual respect so that later it may become mutual love. God's creatures are not identical; they do not constitute one vast amorphous blob. They are distinct and different-a difference to be put to use to establish, in harmony, a single perfected form-the kingdom of God.

ACADEMY OF THE NEW CHURCH              1981

     The Annual Joint Meeting of the Faculty and Corporation of the Academy will be held at 7:45 p.m. on Friday, May 15th, 1981, in the Assembly Hall, Bryn Athyn, PA.
     The program for the evening will consist of administrative reports from the Chancellor, the President, and the heads of the four schools.
     All friends of the Academy are cordially invited to attend.



EDITORIAL PAGES       Editor       1981


     Although a subscriber for some years to the weekly magazine Science News, I cannot recall seeing so many letters on a given subject as have appeared recently concerning creation and evolution. In the issue of January 31st the letter section is expanded to include a number of excellent communications. One gets the impression that this is a quality selection from a big bag of mail.
     How many "votes" were for creation and how many against? We do not know. There are intriguing passages in the Writings about counting those for and against. For example, out of an assembly of some hundreds, all but ten were found to be indifferent on the sanctity of marriage (CL 478). Out of a thousand from the Christian world there were not found a hundred who believed adulteries to be sins (CL 500). (See also Divine Providence 250:4 on the percentage of the ambitious who are "loves of God.")
     Among those "celebrated for learning" six hundred were found in favor of nature "and the rest in favor of God" (CL 415:5). A multitude of the self-intelligent looked with utter contempt on "those who acknowledge the creation of the universe by God" (CL 380).

     The following selection from five of the letters in Science News (Jan. 31, pages 67 and 75) is not a scientific count. It is one editor's choice.

Letter No. 1 "We had better do something to counter this anti-scientific movement, or we may discover that attacking evolution is just the beginning. What would you think of an astronomy text giving equal validity to the theory that the earth is the center of the solar system? . . . We should not underestimate the power of these biblical literalists. While we are dismissing the Flat Earth Society it may be sobering in the light of the above to recall that the Bible mentions the 'four corners of the Earth.' Ridiculous? Who would have guessed that some half a century after the Scopes trial evolution would still have to be taught as a 'theory' on an equal footing with special creation?"


Letter No. 2 "I was thoroughly amused by the paranoid fears of creationism damaging science education . . . One man says, 'there are over 100 million fossils that have been identified and age-dated and despite this evidence evolution is still questioned.' This is the equivalent of a creationist saying there have been billions of people believing the universe was created by God throughout the ages yet scientists will not believe. There are irrefutable facts in both statements, yet neither conclusion is justifiable scientifically. The human organism is almost infinitely complex as any person studying its mechanisms will testify; to merely say a mechanism of random mutations has resulted in mankind and to close discussions on the validity of that concept is madness.
     "I implore science to rise to the challenge of creationism. Let the issue be openly debated and resolved scientifically, especially in the schools. Let us not teach religion as science, or conversely, science as religion."

Letter No. 3 "There is no scientist who will make a greater fool of himself than one who fails to investigate both sides of a point in dispute. If he continues with a blind faith in what he has been taught and refuses to objectively consider a new viewpoint or observation, and if he is not at all times ready and willing to reject that which is shown to be false, even if these be concepts he holds himself, such a person has no right to call himself a scientist in the traditional high sense of the term. Almost without exception, our formal education and our subsequent continuous informal education has presented the Theory of Evolution as fact. This theory is extended to presume that matter-energy itself formed everything by chance, eventually resulting in human personality. Yet, how many of us have objectively considered the observations purported to support the alternative view that a Personality existed first and created lower forms of existence, i.e. our universe and we simple beings who inhabit it? Immediately we emotionally reject this view, shouting, 'Religion,' but rejecting an entire alternative body of scientific logic because we do not wish to accept that we might be responsible to that Person who is the ultimate Cause; is this not also the exercise of a religious conviction of its own kind?


The possibility of a Personal Cause does not in itself require constructing a human-satisfying system of religion and rituals . . . So, fellow scientists, take a closer and objective look at the fossil record (not at the artist's conceptions used in museums and texts) for transition forms between creatures, not mistaking changes in species as a proof of transmutation; calculate the probability of forming DNA by chance and consider the requirements that must be met before the chance could be effective; list the auxiliary hypotheses required to prop up the Theory of Evolution and then see if the claim is justified that it is the less metaphysical theory; re-examine all the facts to see if they really do support the theory."

Letter No. 4 "To state 'evolution' is beyond question and no longer 'theory' is as dogmatic as the early church which attempted to silence Galileo's findings that the world was not the center of the universe. AAAS now plans a dogmatic attack to 'combat creationism and the teaching of religion as a science.' The pot would now deny the kettle by employing 'Madison Avenue' tactics designed to force agreement that 'evolution' is Q.E.D., that the re-examination door is shut, that creationists are, by AAAS fiat, beyond the pale of reason.
     "I submit that evolution remains a logical theory based on beautifully documented facts. I am equally certain that the origin of the species came about through amazing order. I am also certain it is possible that the theory Charles Darwin propounded explaining the series of collected organized fact may be in error. Declarations by AAAS that man should no longer be permitted to doubt that evolution is fact appall!
     "Scientists, above any group, have an obligation to encourage inquiry, be the last to set up holy cows that are beyond question, and certainly the last to 'combat' freedom to disagree with expressed thought. . .
     "A principle of creationism hard to deny is that all things originated from a Creator. Scientists are free to postulate that all things, living and dead, came from nothing. I do not 'combat' that right."


Letter No. 5 "As a member of the scientific community (and of AAAS) I found your report very interesting. It would appear that the primary difference between the evolutionists and the creationists is that the creationists have stated their assumptions.
     "As one definition of religion, my Webster's states, 'any specific system of belief.' With the intolerant attitude taken by evolutionists at that meeting, how long will it be until evolution (or even science itself) is recognized as a religion and banned from our schools?"

     Apropos to this discussion readers are reminded of the letter by Mr. Fred Elphick in the April issue and the article by Marjorie Soneson in the March issue. Especially let there be reflection on the exhortation given in three works of the Writings. "Let one confirm himself in favor of God; there is no lack of material." (See the final sentence in DLW 357, CL, 421 and TCR 12.)
     D. L. R.



Dear Editor:

     In reading over David Gladish's rewriting of Divine Providence 19, (NCL 1981, p. 83), I find myself excited by the possibilities it presents. The substance of the Writings is challenging enough, particularly to someone with a background in traditional Christian doctrine, without having the form distracting the reader's attention unnecessarily. As Dr. Gladish observes, the Latin of the Writings is quite different from the translations that we are used to. He describes the Latin as "crisp, concise and utilitarian." On this score our present translations often do a poor job.
     The qualities that make a good translation of Divine revelation are by no means a simple subject. The numerous articles and letters on the subject in NEW CHURCH LIFE during 1978 and 1979 make this fact undeniable. Most people I have heard from have found Dr. Gladish's sample of rewriting to be refreshingly clear and actually better able to convey unpretentiously the sense of the passage. Since it is the sense of the words of revelation that convey the Lord's power to lead us to heaven (AE 1086:5, 6), Dr. Gladish's sample rewrite appears to be both legitimate and desirable.


While it is important that we try to maintain the Divine style (SS 3) presented in the original language of revelation, I would be inclined to say that some translators have been so concerned about throwing the baby out with the bath water that we have an oppressive amount of dirty water clouding our English editions of the Writings.

ON PRUDENCE       Dr. JOHN H. ROACH       1981

Dear Sir,

     With reference to the December 1980 issue of NEW CHURCH LIFE page 593, I noticed a letter to the editor from Mr. Glenn G. Alden in which he takes issue with Mr. Cole on "prudence."
     Mr. Alden quotes Mr. Cole as stating, "There are no passages in the Writings that teach that human prudence should enter into this realm" (meaning the prevention of offspring, p. 361 August issue). Let me hasten to add that in the January issue 1981 Mr. Ian Arnold states in the same issue, "I believe it is a willingness to be led by the Lord in the exercise of prudence which is the important thing where size of family, limitation of offspring, etc., is concerned."
     To verify that prudence does enter into this realm Mr. Alden refers to Divine Providence paragraph 210. "If man from his own prudence did not dispose all things pertaining to his own function and life he could not be led and disposed from the Divine Providence; for he would be like one standing with his hands hanging down . . . awaiting influx. He would thus divest himself of the human, which he has from the perception and sensation that he lives, thinks, wills, speaks, and acts, as from himself; and at the same time he would divest himself of his two faculties, liberty and rationality, by which he is distinguished from the beasts."
     Mr. Arnold writes, "I cannot understand why anyone should feel called upon to uphold the current validity of W. F. Pendleton's seventh principle of the Academy which, as Mr. Cole rightly points out, was not intended to state an official position, nor to bind the future. Surely the church must grow in its understanding and not remain locked in a position which represented the thinking 100 or more years ago. And the fact that thinking changes and develops, or that the principle is substantially qualified in the minds of many, must not be taken to suggest, or be construed as implying, the success of the serpent."


     Mr. Arnold needs to be reminded that genuine truth is not shackled with time or space barriers. It far transcends all earthbound limitations. If it did not, then why, after two hundred years are we still recognizing the validity of Swedenborg's writings, or God's Holy Word for that matter? Truth is conclusive; it does not rest in idle seclusion while time marches on, to be picked over at will and used at random; it rather asserts itself in confident audacity. It does not scan the universe to gain the approval of the skeptical masses, nor does it engage in theological, philosophical, and scientific speculation of hypothetical argument to substantiate the validity of its existence. Truth is no respecter of persons, places, or things; it does not ease the guilty conscience, appease the evils of society, or uphold the injustices of some and favor the justices of others. It forges ahead victoriously, regardless and irrespective of those who would impede its advancement.
     As to Mr. Arnold's statement relative to the fact that "thinking changes and develops," this is more rightly said than is admitted, for man's thinking always changes, but truth never does; God never changes (Malachi 3:6).
     As to whether Divine Providence 210 refers to the prevention of offspring, let it be noted that Swedenborg devotes this entire chapter to a discussion of the activity of Divine Providence and the removal of self-love. Swedenborg asserts that there is no such thing as man's own prudence; that all prudence comes from God (191). He states that man is granted the appearance of prudence that he may choose between good and evil. Those who follow their own human prudence alone do not desire to be led by the Lord (208).
     Divine Providence 210 says that man can be led by Providence in the affairs of his life when he is granted the appearance of prudence. In actuality it is the Lord leading man to the good of life. The Lord leads a man to do His Will-not to do man's will.
     God's will is that we keep His commandments, and in keeping them we will not prevent the birth of innocent offspring, for this is His means to form an angelic heaven from the human race-His will.
     Even if paragraph 210 did apply to the prevention of offspring by human prudence, it must be remembered that the appearance of prudence is not synonymous with human discretion, because all prudence comes from God.
     Human prudence, then, is not ours; it only appears that way; it is from God. A man is granted the appearance of human prudence that he may be led by the Lord to do His Will.
          Louisville, Kentucky




     March 2 to 6th, 1981

     As the size of the General Church clergy increases, so does the number of ministers' wives. Thanks to the hospitality of the late Mrs. Morley Rich (Stella Coffin), for the past few years wives gathered at her home for discussions and social enjoyment, while their husbands met in the council chamber.
     This year, feeling the loss of her leadership, several Bryn Athyn wives met in January to plan an interesting program for visiting colleagues. On Monday afternoon, the first day of the meetings, local wives brought delicious hors d'oeuvres and canapes to Cairncrest. These were enjoyed by over sixty clergymen in a social hour following their first session.
     Tuesday morning a trip was organized to the Henry Francis duPont Winterthur museum. This remarkable place contains the best collection of American decorative arts (representing the years from 1640 to 1840) in the world. They shared lunch at the museum restaurant, and particularly relished the chance to visit during the trip.
     Wednesday morning the Sunday school committee meeting featured the wife of Rev. Bruce Rogers (Kit Rydstrom), who teaches kindergarten in the Bryn Athyn elementary school. She gave a very inspirational talk, profusely illustrated with religious art done by her students. This is now an "open" committee so the message could be enjoyed by a large number of people. Theta Alpha provided refreshments and some outstanding displays of their various programs for training children in the letter of the Word.
     That evening, while the clergy was honored at a dinner in the lovely home of Bishop and Mrs. Louis King (Freya Synnestvedt) their spouses gathered for an elegant potluck feast at Mrs. Kurt Asplundh's (Martha Lindsay). Growth has been so rapid that name tags were distributed. A bingo game was played using the wives' names instead of numbers.
     During the meal, the guests were asked to fill in given and maiden names of wives on a roster of the current clergy. The winner, Mrs. Erik Sandstrom (Bernice Stroh), listed 126 names, and received a gift subscription to New Church Home for a person of her choice. A hundred questions of special interest to the group were put in a basket. Using a three-minute egg timer, they took turns answering a question, having the option to throw their questions back and taking another one if they wished. Before everyone had a turn the men arrived, so the remaining questions will be used another year.
     Mrs. George McCurdy (Lois Walton) invited the ladies to her home for brunch the next morning. In spite of a freak blizzard, her living room overflowed. The discussion, led by Mrs. Frank Rose (Louise Barry), centered on ways to strengthen marriage in the church. That afternoon Theta Alpha sponsored a tea at the spacious home of Mrs. Boyd Asplundh (Myra Johns). The Bryn Athyn women provided another tableful of special refreshments which were enjoyed while three ministers wives gave talks about their husbands' work. Mrs. Patrick Rose (Dinah Lee) told about Colchester, England, Mrs. Arne Bau-Madsen (Emily Pitcairn) about Kempton, Pennsylvania, and Mrs. Mark Carlson (Kristin Odhner) about Caryndale, Ontario, Canada.


     On Friday morning a smaller group gathered for goodbyes and more exchange of ideas. It was decided to begin a newsletter to be called "Helpmeet" (Genesis 2:18 and 20) similar to "Peripatetic Priest" which circulates among the traveling ministers.
     Friday evening the society of Bryn Athyn officially greeted the clergy couples at a gathering in the Assembly Hall before Friday supper. After the General Church program the Civic and Social Club held an open house, rounding out an exciting week. The wives wished to share as much as they could with those who couldn't attend, so a list was passed around of those who stayed at home, and someone signed an agreement to write a personal letter to each one. The departing ladies left in a glow from the warmth and generosity shown to them, determined to come back whenever possible.


     Visitors to Bryn Athyn, Detroit, Glenview, Kitchener, London, Pittsburgh, San Diego or Toronto, who are in need of hospitality accommodations are cordially urged to contact in advance the appropriate Hospitality Committee head listed below:

Toronto, Ont., Canada
Mrs. Sydney Parker
30 Royaleigh Ave.
Weston, Ont. M9P 255
Phone: (416) 241-3704

Detroit, Michigan
Mrs. Garry Childs
2140 East Square Lake Rd.
Troy, MI 48098
Phone: (313) 879-9914

Kitchener, Ont., Canada
Mrs. Warren Stewart
69 Evenstone Ave.
Kitchener, Ont. N2G 3W5
Phone: (519) 893-6558

Pittsburgh, Penna.
Mrs. Paul M. Schoenberger
7433 Pen Hur St.
Pittsburgh, PA 15208
Phone: (412) 371-3056

Glenview, Illinois
Mrs. Philip Horigan
50 Park Dr.
Glenview, IL 60025
Phone: (312) 729-5644

London, England
Mrs. Geoffrey P. Dawson
28 Parklands Rd.
Streatham, London, SW 16
Phone: 01-769-7922

San Diego. California
Mrs. Helen L. Brown
2810 Wilbee Court
San Diego, CA 92123

Bryn Athyn, Pennsylvania
Mrs. James L. Pendleton
815 Fettersmill Rd.
Bryn Athyn, PA 19009
Phone: (215) 947-1810

     Kindly call at least two weeks in advance if possible.



ORDINATION              1981

     Heilman-At Bryn Athyn, Pennsylvania, March 8, 1981, the Rev. Andrew James Heilman into the second degree of the priesthood, the Rt. Rev. Louis B. King officiating.     


NOTE: For the sake of brevity, in this list we are leaving our middle initials and ore not repeating the title "Rev." on every line, with the understanding that this omission will be noted.

Glenn Alden 211 N.W. 150th St., Miami, FL 33168 (305) 685-2253
Kenneth Alden 131 W. Maple, Apt. 105A, Clawson, MI 48017 (313) 280-0267
Mark Alden 73A Park Drive, Glenview, IL 60025 (312) 729-2452
Arne Bau-Madsen Box 527, Rt. 1, Lenhartsville, PA 19534 (215) 756-6942
Christopher Bown 145 Shadyside Lane, Milford, CT 06460 (203) 877-1141
Peter Buss 73 Park Drive, Glenview, IL 60025 (312) 724-0120
Mark Carlson 16 Stafford Lane, R.R. 2, Kitchener Ont., CANADA N2G 3W5 (519) 893-7085
Eric Carswell 510 Lloyd St., Pittsburgh. PA 15208 (412) 244-0265
Geoffrey Childs 2 Lorraine Gardens, Islington Ont., CANADA M9B 424 (416) 231-4958
William Clifford 1536 94th Avenue, Dawson Creek B.C., CANADA V1G 1H1 (604) 782-3997
Stephen Cole 6431 Mayflower Ave., Cincinnati, OH 45237 (513)631-1210
Harold Cranch 140 Bowdoin St., Apt. 1502, Boston, MA 02108 (617) 523-4575
Clark Echols 2700 Park Lane, Glenview, IL 60025 (312) 729-4397
Roy Franson 8416 East Kenyon Drive, Tucson, AZ 85710 (602) 296-1070
Daniel Heinrichs 3809 Enterprise Rd., Mitchellville, MD 20716 (301) 262-4565
Kent Junge 14323 C 123rd N.E., Kirkland, WA 98033 (206) 821-0157
Brian Keith 2712 Brassie Dr., Glenview, IL 60025 (312) 724-7829
Cedric King 7911 Canary Way, San Diego, CA 92123 (714) 268-0379
Thomas Kline 3795 Montford Drive, Chamblee, GA 30341 (404) 451-7111
Robert McMaster #56-1370 Silver Spear, Mississauga Ont., CANADA L4Y 2X2 (416) 625-7762
Kurt Nemitz 887 Middle St., Bath, ME 04530 (207) 442-7552
Allison Nicholson 170 Martin Grove Rd., Islington, Ont. CANADA M9B 4L1 (416) 231-0639
John Odhner Box 153, Lake Helen, FL 32744 (904) 228-2337
Walter Orthwein 132 Kirk Lane. Troy, MI 48084 (3 13) 689-61 18
Donald Rose 7420 Ben Hur St., Pittsburgh, PA 15208 (412) 731-1061
Erik Sandstrom R.R. 1, Box 101-M Hot Springs, SD 57747 (605) 745-6714
David Simons 4615 Briggs Ave., La Crescenta, CA 91214(213)248-3243
Christopher Smith 16 Bannockburn Rd., R.R. 2. Kitchener Ont., CANADA N2G 3W5 (519) 893-6754
Lawson Smith 11721 Whittler Rd., Mitchellville, MD 20716 (301) 262-2349
Louis Synnestvedt Rt 3. Box 136, Americus, GA 31709 (9 12) 924-9221


Bjorn Boyesen Bruksater, Furusjo S-566 00, Habo, SWEDEN
Ragnar Boyesen Aladdinsvagen 27 161 38 Bromma, SWEDEN
Jose de Figueiredo Rua Des. Isidro 155 Apt. 202, Tijuca Rio de Janeiro, 20521RJ, BRAZIL
Michael Gladish 22 Dudley Street Penshurst, N.S.W 2222 AUSTRALIA
Andrew Heilman Rua Ferreira de Sampaio 58 Apt. 101, Abolicao Rio de Janeiro. 20.750 R. J. BRAZIL
Geoffrey Howard 30 Perth Road Westville 3630, Natal REPUBLIC OF SOUTH AFRICA
Ottar Larsen 183 Norbury Crescent, Norbury London. SW16 4JX ENGLAND
Alain Nicolier Bourguignon-Meursanges 21200 Beaune. FRANCE
Norman Riley 42 Pitlochry Road Westville 3630, Natal REPUBLIC OF SOUTH AFRICA
Patrick Rose 43 Athelstan Road Colchester C03 3TW ENGLAND
Erik Sandstrom 135 Mantilla Road London, SW17 8DX ENGLAND



FAMILY WORSHIP              1981

     Order of Service for Groups Without Musical Accompaniment
Compiled by the Rev. Clark Echols

     This twenty-page pamphlet is designed for groups who worship together without musical accompaniment. Psalms and recitations have been selected to enhance a sphere of holiness and to provide participation in the service. Included are an order for family worship, four general offices, a Holy Supper service, twelve "invitations to Worship" quoted from the Writings, and suggestions to the leader.

Price $1.00 plus postage

General Church           Hours: 8:30 to 12
Book Center               Monday thru Friday
Bryn Athyn               Phone: 215 947 3920
PA 19009



NOTES ON THIS ISSUE       Editor       1981

Vol. CI      June, 1981          No. 6


     "The externals of the church are like garments which may be changed, we are told, but if we did not have them it would be "as if the walls and ceiling of a temple were taken away, and its sanctuary and altar and pulpit should thus stand unsheltered. . ." (TCR 55; Compare AE 1088). The externals of the church need care. The article "A House of God" is written by a man who has completed fifteen years of service as Curator of the Bryn Athyn Cathedral. As part of his work Mr. Linguist has conversed with many hundreds of visitors to the cathedral. This experience has led him to produce some reflective and sensitive comments for New Church readers. We refer in particular to his articles, "Initial Contact" (NCL, 1975, pp. 110, 229) and "Conversation" (1977 p. 7), and currently to the piece entitled "Simple in Heart" in the May-June issue of New Church Home.
     As we think of our own stewardship this month, we would note the teaching that "all stewardship belongs to the external of the church; as the administration of rituals, and of many things that pertain to the place of worship and to the church itself, that is, to the House of Jehovah or of the Lord" (AC 1795).
     Although "Warriors for the Lord" was written for Charter Day, we find it appropriate as we celebrate New Church Day.
     We are presenting a tribute by Rev. J. Durban Odhner to the late Lennart Alfelt, and we would also recommend the reading of a tribute in the May-June issue of New Church Home which calls attention to the use of The New Philosophy.
     "To think in an individual sense, the Church is in but a few states of our life." It is inactive in a great part of our life, and "we should pray that the Church may come. . ." This is the focus of the sermon by Rev. Kurt H. Asplundh, "A Desire for the New Church."
     We are indebted to Mr. Michael Pitcairn for the photographs on pages 295, 296 and to Mr. Kent Cooper for those on pages 297 and 298.
     Announcement: The Bryn Athyn Boys' Club summer camp begins on August 1st. For information contact Mr. Daniel B. McQueen, Box 341, Bryn Athyn, PA 19009.
     Ministerial placement: Rev. Mark Alden will take up work in Miami, Florida, effective September 1, 1981.




     The final chapter of The Apocalypse, in its closing verses, offers an invitation: "Come!" "The Spirit and the bride say, Come. And let him that heareth say, Come!"(Revelation 22:17).

     These words express a desire; a deep and urgent longing for the coming of the Lord and His New Church. We should pray that the Church may come, the Writings declare. We should pray that it may come both into our own heart and into the world, by Providential means, until it is established in fullness among all the nations of the earth.
     And the Lord's reply is, "Surely I come quickly." The meaning of these words has no relation to time, but to inevitability, to certainty. To come "quickly" signifies that the Lord will certainly come (AR 944). This is the answer to our prayer. There is the promise of certainty that the New Church will come wherever there is a desire for it.
     But what is the reality? It is plain that the Church has not been widely received in the world. The New Church is few in numbers. We may wonder why this is so when so much of what the Writings teach is clear, beautiful, and appealing to the rational mind. We observe the slow growth of the Church with discouragement or concern. But we may better understand the reason for this slow growth if we reflect on our own acceptance of the Church and measure its growth within ourselves. Is it not true that the doctrine of the Church makes but slow progress in our own lives?
     If the New Church is to grow in our lives we must learn to love its truth and "esteem it above every good of the world" (AE 444:10). This is illustrated in the parable which teaches that the kingdom of heaven is "like unto a merchant man, seeking goodly pearls: who, when he had found one pearl of great price, went and sold all that he had, and bought it" (Matt. 13:45, 46). The pearl he discovered was precious to him above every other possession. To obtain it, he was willing to sell everything he had.
     The essential spiritual affection of truth is this "pearl of great price." How much are we willing to give up in order to obtain it? To "sell what we have" is to rid ourselves of self-love, replacing it instead with a love of truth. Do we love the good and truth of the Church "above every good of the world"? Are we willing to give up those things we now value and treasure in our lives if the truth of the Church requires it?


Such a love of the truth itself is what is described by the eagerness of the merchantman to possess the pearl of great price (AE 444:10).
     To love truth itself and to esteem it above every good of the world is no mere abstraction. It has very ultimate and practical applications. It means living according to the truth, sacrificing perhaps, the things of life which may have seemed good to us. It means being honest with ourselves; not allowing ourselves to contemplate or dream about ourselves with vain imaginings, grandiose visions, or with selfish pity. It means shunning the insidious delight of savoring our secret sins and the tendency to relate and exaggerate our deeds and misdeeds shamelessly in the company of those we seek to impress. It means prohibiting ourselves from escaping responsibility by deceptive reasonings or weak excuses.
     Loving the truth and esteeming it above every good of the world means this, and much more. In a positive sense it means the eagerness to learn the truth and to give the time and effort that such learning requires even though it may mean giving up some good which the world offers, something of time, of social pleasure, and perhaps of social esteem among friends who do not share this love.
     Loving the truth does not mean of course, imposing it upon others inappropriately, or where unsolicited. Yet we should speak out for the truth when the occasion demands and refuse to follow a multitude to say or do evil.
     Remember how the Lord's disciples questioned certain of the Lord's teachings and called them "hard sayings"? Many of the Jews turned away because they could not accept these doctrines. So, too, there are hard sayings in the Heavenly Doctrine which may cause New Churchmen to hesitate, and perhaps turn away from their acceptance. The truth often demands of us new attitudes and principles which we receive with difficulty because we have long held contrary attitudes and principles. For this reason the doctrine of the New Church is not easily received. It is not because it is not understood, or not known, but because we have accepted things which oppose it. So the Church grows slowly within us. Should we expect its external growth to be otherwise?
     All of this is vividly portrayed in the account of the Woman clothed with the sun, who cried, travailing in birth, and pained to be delivered. The Woman signifies the New Church, the Bride and Wife of the Lamb. The Man Child whom she delivered signifies the doctrine of the New Church. To have a hard birth signifies the resistance to the Heavenly Doctrine.


     There was also pictured the great dragon who sought to destroy the Child when it was born. Failing that, the dragon sought to persecute the Woman.
     Note that the dragon is a winged serpent, combining the creeping of a serpent with an ability to fly. This gives the dragon in the Word an unusual signification. Birds, which fly, signify knowledges. So, too, those here signified by the dragon have knowledges. Like the dragon with wings to fly, they have the knowledges to raise themselves from the earth, but failing to use those knowledges they remain in the signification of a serpent that creeps with its belly to the ground. This describes the man who remains natural and sensual in attitude in spite of spiritual knowledge.
     Spiritually understood then, "the great red dragon signifies all who are merely natural and sensual from the love of self, and yet have more or less knowledge from the Word . . . and think to be saved by knowledge alone apart from life" (AE 714).
     Often, New Churchmen apply the teachings concerning the dragon exclusively to the former Christian Church with its dogmas of salvation by faith alone, failing to realize that these teachings apply just as fully to attitudes in each one of us.
     The dragon mounted an attack on the Woman and her Child. This signifies an attack on the New Church. What is the source of this attack? We do not have to look in the doctrinal tenets of the former Christian Church to see opposition to the doctrine of the New Church. We can find it in ourselves. And is not this our real point of combat? The place that matters to us? Consider the following from the Apocalypse Explained. What is it saying to us as individuals?

     The sensual who are meant by the 'dragon' are those who do not see anything from the light of heaven, but only from the light of the world, and who from that light alone, when excited by the fire of the love of self and pride therefrom are able to talk about Divine things, and to reason keenly and readily about them; but yet they are unable to see whether these things be truths or not, calling that truth which they have imbibed from childhood from a master or preacher, and then from doctrine, and which they have afterwards confirmed by some passages of the Word not interiorly understood. Because they see nothing from the light of heaven they do not see truths, but in place of them falsities, which they call truths . . . . These being such, love no other than a bodily or worldly life; and as the pleasures and lusts of that life have their seat in the natural man, the interiors of such are filthy and crowded with evils of every kind, which close up every way for the influx of the light and heat of heaven; consequently they are inwardly devils and satans, however much they may appear to be spiritual and to be Christians by their talk . . . . (AE 714:6).


     How often do we think of truths "imbibed from childhood"? How often do we tend to confirm these things in ourselves and close our minds to any interior understanding of the Word?
     Because the doctrine of the New Church was brought forth by the Lord to save us from the deceptions of self-love and evil, the hells oppose it. The attacks of the dragon are subtle. They are internal threats to the Church. They play upon the human evils of pride, love of the world, laziness, lust, love of self, and others. These loves are the weapons of the dragon. If these can be insinuated into man, and excited in him, they will effectively close off reception of the Heavenly Doctrine.
     Can we not see from this why the Church grows slowly, and why the Woman was carried away for a time and times and half a time? While the combat continues between hereditary loves and inclinations and the teachings of the Heavenly Doctrine, the Church can be only with a few. To think in an individual sense, the Church is in but a few states of our life. It is withdrawn, or inactive, in a great part of our life.
     Our desire should be that the Lord will come into our lives, more fully shaping them into His image and likeness. "Let him that heareth say, Come." We who know of the Church should pray that it may come.
     "The Lord is present with every man, urging and pressing to be received," we read. His first coming, which is called the dawn, is when man receives Him, which he does, we are told, "when he acknowledges Him as his God, Creator, Redeemer, and Savior. From this time, man's understanding begins to be enlightened in spiritual things, and to advance into a more and more interior wisdom; and as he receives this wisdom from the Lord, he advances through morning into day, and this day lasts with him into old age, even to death; and after death he passes into heaven to the Lord Himself; and there, although he died an old man, he is restored to the morning of his life, and the rudiments of wisdom implanted in him in the natural world grow to eternity" (TCR 766).
     Let us seek to cast out of ourselves all that stands in the way of our reception of the Lord; and let us stand in patience and with a sure hope for the establishment of the Church among many. For in answer to the invitation to come, the Lord has said, "Surely I come quickly." The answer to our prayer is certain. "Even so, come, Lord Jesus." Amen.

     LESSONS: Revelation 12:1-8, 13, 14. Apocalypse Explained 714:2, 3.




     Charter Day Address

     The New Church is a militant church. Wherever it exists there also exists a battle against the enemy of good and truth.
     The Academy of the New Church was founded to serve this New Church-to be a tool in the Lord's hands for the building of His church on earth. If the New Church is militant, so then the Academy is also to be militant.
     The Academy is, in fact, a military school, founded to prepare warriors for the Lord. Is this true? Do you members of the student body, the faculty, the Academy Corporation, the alumni, who have come to this service of rededication to the Lord, do you believe that you are warriors for Him even if only in training?
     When a student leaves after attending several years at the Academy, surely he will have seen a vision of the New Church, the promise of heaven descending to earth. And surely he will have been inspired with the desire to serve the Lord-to be a warrior against whatever is an obstacle to the descent and growth of the New Church.

     While at the Academy, this student will have been encouraged to travel the same course that the Israelites took as they were led to the promised land. He will begin as something of a slave. But, hopefully, he will emerge with the knowledge and ability to use fighting truth, to be able to cut the bonds of slavery to evil and falsity in all its forms. Hopefully, he will emerge as Joshua, fighting truth, ready for the conquest of Canaan.
     But what is required to become ready? What was required before the people of Israel became warriors for the Lord?
     The first enemy the Israelites had to face and conquer was the most substantial of all and the least expected. They had to be faced with the truth in the saying: "We have seen the enemy, Sir, and the enemy is us!"
     The Israelites had allowed themselves to be made into slaves. Then when freedom was offered, they were their own worst enemy. From the crossing of the Sea of Reeds to the final entrance into the land of Canaan, forty years later, their weak knees, stiff neck, and unwilling spirit was the chief obstacle to their receiving the Lord's blessing. Even later, after the initial conquest of the land, we are given much confirmation of what the Lord warned when He taught that a man's foes are those of his own household.


     The time of slavery in Egypt was a prelude to the Israelites becoming fighters for their freedom, and even during that time, before their departure, they came to see something of the enemy in their own household.
     How does this time of slavery reflect itself in the life of the Academy student? He is, in a sense, a slave to classroom schedules, homework assignments, rules and regulations, deadlines of many sorts-all necessary, however, for the process of education. That is why the Lord Himself spent time in Egypt after the flight from Bethlehem. "Out of Egypt I called my son."
     At the very start of school life, a battle has to be waged against any resistance one may feel to change this slavery into real freedom. It would be so much easier, for instance, to take the easy way by dropping out of school, dropping out, perhaps, to get a job with high wages and little responsibility, and then enjoy life.
     This freedom is wonderful at first and can be compared to being tied with loose, silk bonds. But it is not long before these bonds become chafing steel cords, and one lives with constant feelings of regret. By dropping out of school, one does not leave slavery but rather remains a slave.
     We are given a picture of this resistance to change slavery into real freedom when Moses showed his reluctance at the burning bush. But finally he accepted the Lord's bidding and turned to the task of being His instrument in leading the Israelites out of Egypt.
     It is, we see, a necessary process. But it is a process that can be made with varying degrees of effort, depending on the willingness to follow the course.
     There are those graduating classes that the Academy faculty remembers with affection because of their affirmative and willing spirit. But there are also, it seems, classes that are remembered with little, if any, delight because of their prevailing negative spirit. And very likely from such classes there will be individuals who will look back to their time at the Academy with a sense of regret-regret for wasting the opportunity given, regret for not seeing how precious was the time, the very short time, that they had at the Academy, and failing to take full advantage of it.
     Those individuals may still be faced with the necessity to leave Egypt and to travel the road that goes through the wilderness. In a very real sense, however, that road can be largely and successfully completed by the time a student has spent several productive years at the Academy and is ready, or almost ready, to take an active place in the kingdom of uses on this earth.


     How do we see the wilderness journey reflected in the life of the Academy student? One characteristic of the forty years wandering in the wilderness is the constant state of grumbling and discontent the Israelites had with their lot. It is not hard to see this state reflected in the Academy's student body!
     While in the wilderness, the stay in Egypt is a thing of the past, and the people are being taught daily to put their complete trust in the Lord-to believe in the Lord and His leadership. All the while they are also being molded into a fighting force that the Lord will use in giving them the land of Canaan.
     In their marches, in their camp around the tabernacle, in their instruction on the tabernacle ritual and the law given through Moses, and in their defense against attacking invaders, the Israelites slowly learned the discipline and skill to become warriors for the Lord.
     Is this not seen as the Academy student advances to higher education?
     If a student has been well educated, well guided, well counseled, surely he will have a fairly good idea of where he is headed, what he wants to accomplish with his life, and how. Like the Israelites who were given a report of the land flowing with milk and honey-a land that the Lord wished to give them right after their deliverance from Egypt-a young man may have a clear vision of where he wants to go, but without the training as yet.
     His training so that he may enter his chosen vocation will be as the forty years in the wilderness. And, as in the wilderness wandering, at times the training will be tedious, apparently unproductive, and the goal may seem to be far away and uncertain.
     Trouble, difficulties, disturbing times will come to both the student body and the faculty, just as it did to the tribes and to the leaders as they were prepared for their graduation from the wilderness.
     "A man's foes will be those of his own household." The faculty has to expect hellish influence that will try to create an unwilling and negative spirit amongst themselves. Challenge to authority and leadership, and also competition, conceit, pride, and arrogance, are all tools that are skillfully manipulated in the hands of hell to sow destruction wherever possible.
     "A man's foes will be those of his own household." With the student, he is so often his own worst enemy-unwilling to take responsibility for his actions, for his backsliding; unwilling to curb his rebellious spirit.


Like the Israelites in the wilderness who looked back to the flesh pots of Egypt, he looks back and longs for a return to the imaginary heaven of his past in which life seemed so simple and satisfying.
     But in spite of any unwillingness on our part, the Lord leads every minute, day and night. The pillar of cloud and the pillar of fire were present right to the time Canaan was entered. And when that time came, the people had lost their stiff neck, their rebellious spirit, their weak knees. They were now a fighting force, warriors for the Lord.
     The goal of the Academy is no less. The Academy aspires to help our young people to see the spiritual Canaan, to spy out the land and see how it can be found and conquered on this earth, and then to prepare for it. If the preparation has had proper cooperation on the part of the student himself, then, after his time at the Academy, it can truly be said that he is a warrior for the Lord.
     When our young men and women then begin to contribute to the life of the country, it is the Lord's work that they are to do. They are to do their part in conquering the land of Canaan-in bringing heave n d own to earth. For this, they will need to draw heavily on the fighting truth they have learned in their previous education. They will need to be like Joshua. The representation of this leader of the Israelites as he led the conquest of the land was fighting truth (AC 8595).
     This truth is to do combat wherever resistance to heaven is found. At times it will be with oneself, as when the Israelites had to purge their own camp. After crossing the Jordan, their first defeat was because of the enemy being in their own household. The sin of Achan had to be discovered and purged before Ai could be taken. On another occasion Joshua foolishly allowed himself to be deceived by the Gibeonites.
     As the conquest of the land proceeded, we see, in fact, a stop being put to some of the horrendous practices of the Canaanites, such as human sacrifice and sexual prostitution in the name of religion.
     The conquest required the Israelites to fight their own faults as well as the evils of the land. In this we see the twofold aspect of the life of charity in any individual. He has to first shun evil in himself and then to do what will bring good to society.
     When the evil in self and in one's environment has been met and overcome, the conquering arm of fighting truth will take another form. It will become truth that ministers and serves, while at the same time reviewing and taking notice of what goes on, recalling the ability to fight if it should be needed (AC 10557). For while a true warrior for the Lord works to find peace and keep it, he is always ready to fight for it if need be.


     In times of peace, and especially in times when fighting truth is called for, the Lord asks us to act as a true warrior for Him. He asks us to rehearse well in our ears the words He has spoken and then to let Him build a fighting spirit in us, giving us an "ardent zeal for truth and good" (AC 8595).
     "Now therefore fear the Lord, and serve Him in sincerity and in faithfulness; put away the gods which your fathers served beyond the River, and in Egypt, and serve the Lord, and if you be unwilling to serve the Lord, choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell; but as for me and my house, we will serve the Lord" (Joshua 24:14-15).


     A panel address by Rev. Frederick L. Schnarr to the 1980 General Assembly. The previous speakers have spoken to you about the reasons from doctrine why the General Church from its inception has believed in, and supported, a formal system of New Church education.
     In the brief time that remains, I would like to examine with you the situation of New Church education in the General Church: that we may see something of the relationship between our beliefs and our practices; that we may know and reflect upon our problems; that we may be encouraged and rejoice in our accomplishments; and that whatever we do in meeting the challenges and needs of the future, we do with a sense of unity and the strength of common dedication.
     In reflecting on the life and state of New Church education as it is with us, I have come up with a list of ten positives and ten negatives that will perhaps help us to see our strengths and weaknesses. There are many points that could be added to each list, but I have tried to select ones that are of general concern to the whole church.
     Because our strengths are more important than our weaknesses, let's look at our strengths first.



     1. Wherever there are new or developing societies, there is a desire for New Church education. In the past fifteen years, the Midwest Academy has come into existence; a school of ten grades has grown up in Washington; new schools are under development in Detroit and Kempton; a new school is being planned for the near future in Atlanta; and the feasibility of future schools is being considered in other areas.

     2. There is a strong desire and effort of our people to continue to develop and sustain our schools whatever the economic situation, and whatever the sacrifice and cost.

     3. There is a capable, dedicated, and courageous group of teachers, desirous of maintaining and further developing both the theory and the practice of distinctive New Church education.

     4. A severe decrease in school enrollment, following the national trend in Canada and U. S. A., is beginning to turn around in some areas (Bryn Athyn and Detroit).

     5. New families joining the church have a desire to have their children attend New Church schools. There are more such families all the time. Obviously this is an area of great promise, and indicates the need for the great uses of education and extension to develop together hand in hand.

     6. Some of these students who have had the advantage and privilege of New Church education evidence a dedication to the doctrine of the New Church, and a leadership and ability in the doctrines, that speaks well for the future of the church. These students would be the very first to acknowledge the gifts they have received through the benefit of New Church education.

     7. A General Church Schools Committee has been formed to act as a center for inter-school communications, and to provide support in a variety of uses.

     8. An effort is being made to have the educational sphere of the General Church and the Academy touch-and perhaps strengthen and inspire the life of our societies that have schools. This is being done by occasional visits of the Educational Council meetings, as was done last year in Glenview.

     9. An effort is being made to provide careers for senior General Church teachers through the combined efforts of the Academy's education division and the Bryn Athyn elementary school.


The hope is to provide senior teachers some freedom to do much-needed curricular study and leadership, as well as to teach and assist in administration.

     10. An effort is being made to provide communication, development, refreshment, and stimulation for teachers, through study seminars, and through periodic combined in-service-day sessions. Detroit, Kitchener, and Toronto have been experimenting with such in-service-days with much success, and Bryn Athyn, Kempton, Pittsburgh and Washington are undertaking a similar exciting experiment this fall. Some members of the Educational Council are trying a two-week seminar in Bryn Athyn in the summer of 1981, which also holds great promise.

     These then are some of the positive and affirmative signs that the belief and work in the value of New Church education begun by the General Church so many years ago is not only very much alive, but still filled with delightful challenges, requiring the work of many dedicated and creative minds.


     Our problems with New Church education are perhaps more familiar to us, since problems have a way of attracting our attention. In brushing over them more quickly, I do not mean to imply they are not real; on the contrary, they deserve our attention and reflection.

     1. There is a danger that we become apathetic about New Church education when we fail to examine the doctrines from which it is drawn. Each generation must confirm itself anew in this vision, and advance the understanding and form of it another step.

     2. New Church education is not a system and structure someone once created, that can be turned on and exist in some robotine manner forever. Its interior life and distinctiveness must constantly be created anew. As is true of all worthwhile things in life, what is not constantly creative becomes stagnant. Hence the need for curricular study and scholarship, and the evident support of the church therein.

     3. The cost of sustaining and operating our schools in difficult economic times is a severe drain on the church's resources.

     4. Teachers' salaries are hardly adequate to the times, although they equal the salaries of some other school systems. This is especially true of those who are heads of households.


     5. Falling school enrollment in some areas is severe, and raises obvious questions about the future of some of our schools.

     6. More attention needs to be given to the careers of senior teachers. Teacher 'burn out' is a national problem in Canada and U.S.A., especially for middle-aged male teachers. The General Church now employs fifteen or more male teachers-a big change from twenty years ago when there were only a few.

     7. There is a need for still greater communication among schools, and much greater communication among headmasters and head teachers.

     8. There is need for a greater support system for new schools faced with countless developmental problems.

     9. Unusual student problems seem to be on the increase and require special expertise and assistance.

     10. We witness the apparent loss of some of our students from the church, even when they have been through New Church schools. We then, perhaps, begin to think, "is all this effort and expense worth it?"

     The last is a serious problem that has touched all of us. Surely there are no simple answers, the reasons being many and various. While we must make a general judgment as to the effect of our work, let us be extremely careful how we judge the value of our work.
     As to religious life, the work and effect of New Church education cannot be judged, and should not be judged, by the apparent life of the students that pass through our schools. The real point of assessing our strengths and weaknesses is not to determine our purpose. Our purpose is determined from the implication of the doctrines given for the life of the New Church. The fact that we do not always seem to succeed does not negate the purpose, or even the means provided from that purpose. We only examine our apparent strengths and weaknesses to assure that we have the best possible means of supporting our purpose; to assure that what we believe from doctrine to be true will be provided for by the strength of sufficient means.
     Although we have such problems and weaknesses, we have so very much to be thankful for in the existence and life of our schools. There is, in our schools, a pasture filled with innocent states, feeding from the tree of life; innocent states that are a heritage so precious that they surely deserve the protection of wise and able shepherds, and the support and care of an affirmative and dedicated church.






     For the year ending December 31, 1980


     During the year 1980 the number of persons comprising the membership of the Corporation increased to 472. The changes in membership consisted of:

     15 New Members:

Crehore, Charles A.           Keal, Ian K.
deMaine, James B.           Lynch, Charles R.
Glenn, David B.               Moss, Dale C.
Grant, Geoffrey L.           Odhner, Dewey
Heldon, Murray F.           Orchard, Basil C. L.
Hill, Richard E.               Schrock, W. Roger M.
Horner, Brian L.               Smith, Philip S. G.
Kahle, M. Rudolf

     10 Deaths of Members:

Campbell, David H.           Lindsay, Samuel S., Jr.
de Charms, Charles           Nelson, Gerald F.
Glenn, Edmund P.           Nelson, Hubert S.
Hasen, John S.               Odhner, Ormond
Lindsay, George E., Jr.      Sellner, Harold E.


     The by-laws of the Corporation provide for election of thirty directors, ten of whom are elected each year for terms of three years. The board presently consists of twenty-nine directors. At the 1980 annual meeting, ten directors were elected for terms expiring in 1983.

     The present directors, with the dates that their terms expire, are as follows:
1981 Asplundh, E. Boyd                1983 Bruser, Henry B., Jr.
1983 Asplundh, Edward K.           1981 Buick, William W.
1982 Asplundh, Robert H.           1982 Childs, Alan D.
1981 Bellinger, Walter H.           1981 Cooper, Geoffrey
1982 Bradin, Robert W.                1981 Cooper, George M.
1983 Brickman, Theodore W., Jr.      1981 Fuller, Kent B.


1982 Gyllenhaal, Leonard E.           1982 Pitcairn, Garth
1983 Horigan, W. Lee               1983 Pitcairn, Stephen
1982 Hyatt, Wynne S.               1982 Rose, John W.
1983 Junge, James F.               1982 Scott, Ivan R.
1983 King, Louis B.               1981 Simons, S. Brian
1981 Mayer, Paul C. P.                1981 Smith, Gordon B.
1983 Parker, Richard               1982 Synnestvedt, Ralph, Jr.
1983 Pendleton, Kirk P.               1982 Walter, Robert E.
1983 Waters, Philip A.

     Lifetime honorary members of the board:

deCharms, George
Pendleton, Willard D.


     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 21, 1980 were:

President                         King, Louis B.
Vice President                    Pendleton, Willard D.
Secretary                         Pitcairn, Stephen
Treasurer                         Gyllenhaal, Leonard E.
Controller                     Fuller, Bruce A.


     The 1980 annual Corporation meeting was held at Bryn Athyn, Pennsylvania, on March 21, this being the only Corporation meeting held during the year. The president, Bishop King, presided, and there were 45 members in attendance. Reports were received from the nominating committee, the treasurer, the secretary, and the election for directors was held.
     Mr. David Campbell suggested that membership in the Corporation be opened to women and he recommended that the by-laws be so amended. After discussion, the president was asked to appoint a committee to study the proposed by-law change and report their recommendations at the next annual meeting.


     The board of directors held four meetings during 1980, the president presiding at all of them. The average attendance of directors was 20 with a maximum of 24 and a minimum of 18.


     The regular board of directors meeting and the organization meeting of the board were held in March, followed later in the year by board meetings in May and October.
     One of the first items of business during the year was the establishment of a missionary fund. Bishop King said that there were many people who had expressed interest in supporting missionary work and would be more affirmative to contributing if a separate missionary fund were established. The missionary fund would also enable planning for the future in the missionary area without being tied to budget adjustments.
     The need for improving the accounting system and reporting ability was emphasized by the treasurer. He said it was necessary to plan for a modern computer system of accounting which would eliminate the present hours of manual work. The firm of Arthur Young and Company was asked to make a proposal to do an in-depth study of the present accounting system and develop and implement a new computer accounting system. This would include improved systems and procedures for financial reports for local societies and circles on a uniform accounting basis. The study was approved and is now in process.
     The maintenance of the buildings and grounds of the Academy, General Church and the Bryn Athyn Church has presented many problems in the past. In order to improve efficiency and quality of work at a reduced cost, a plan to centralize maintenance and operations of all buildings and grounds of the General Church, Bryn Athyn Church and the Academy, including the Cathedral, Cairncrest and Glencairn, was developed by the Academy. Mr. Kent Hyatt accepted the position of Director of Centralized Maintenance under the Academy on June 1, 1980. The General Church will contract with the centralized maintenance organization for maintenance of all grounds and maintenance and operation of all buildings.
     During the year the trustees of the Bryn Athyn Church determined that if they continued to participate in the Bryn Athyn Church Home (BACH), other uses of more importance might be harmed. The board of directors approved a financial plan whereby the General Church would acquire BACH from the Bryn Athyn Church society and change the name to Cairnwood Village, Inc. Cairnwood Village is located on the Academy campus and the General Church will enter into a long-term lease arrangement with the Academy. The directors of Cairnwood Village, Inc., will be appointed by the Finance and Development Committee of the General Church and report to that committee.


Construction of the home started in late fall and occupancy is expected in November, 1981.
     The Finance and Development Committee continued to be very active considering both on-going and new developments. Mr. Gyllenhaal and other committee members reported the following activities to the board of directors.

     1.      The dedication of the new church building in Atlanta. The financing for the building was made possible through a $200,000 loan from the Development Fund.
     2.      In Americus, Georgia, the Finance Committee arranged to take over a $32,000 mortgage on their church complex.
     3.      In the South Ohio circle an addition to the church building for eventual use as a school was commenced. The project involved an expenditure of $165,000. The circle will fund $65,000 and the Development Fund will grant a $100,000 loan.
     4.      A loan of $200,000 was completed to the Detroit society under the long-range plan for their church development.
     5.      A loan was granted to the Los Angeles society in the amount of $8,000 to replace the roof on the church building.
     6.      An offer of a donation of seven acres of property in Ft. Myers, Florida, from Egmont Vrooman was accepted with appreciation.

     Mr. Robert Bradin, a director from the Detroit society, gave an interesting slide presentation showing the progress of the Detroit society development and the Almont New Church Assembly.
     The board meeting held in October was a joint meeting with the directors from the Academy scheduled to hear the report of the Joint Pension Planning Committee made by the chairman, George Woodard. The report covered revised pension and medical plans, including the proposed employee benefits. The firm of Towers, Perrin, Forster and Crosby was retained to provide actuarial evaluation of the pension plans and recommend appropriate improvements. The committee's recommendations were approved and Mr. Woodard and his committee were commended on the excellent presentation representing many hours of diligent work.
     Mr. Theodore Brickman reported as chairman of the Salary Committee, on the proceedings of the treasurers' meeting held in Glenview in March. The recommended salary increases for the teachers' and ministers' minimum salary plans were approved. Earlier in the year, the board approved a special lump sum payment made in December, 1979. This payment was made possible by an improvement in contributions over the budget and a special one-time increase in the payout of the New Church Investment Fund.


     The 1980 budget and two revisions were approved during the year. In his budget comments, Mr. Gyllenhaal said that he was gratified to report that five societies with schools, one circle with a school, two societies without schools, and five districts were now self-supporting.
     Many other smaller financial matters were discussed during the year with the necessary action being taken.
     Respectfully submitted,

TREASURER'S REPORT       L. E. Gyllenhaal       1981

     We are pleased to report that 1980 was another successful year financially for the General Church.
     A review of the balance sheet shows an increase in assets for the year of $1,384,898. The largest part of this growth came from gifts to capital, including the following:

Glencairn Foundation                $ 200,000
Cairncrest Foundation                160,000
Pitcairn Families                         250,800
Estate of Nathan Pitcairn               376,400
William Penn Foundation               10,000

     A total of $322,640 of the above amount was designated for construction of the Cairnwood Village Retirement Home which is being financed through the General Church Development Fund.
     Operating revenues increased by $55,117, or 5.3%, last year to over one million dollars for the first time: 62% of this came from investments while contributions of $354,452 accounted for 34% of the total. Actually there was a disappointing drop of 138 fewer donors in 1980, but fortunately the remaining 593 who contributed surpassed last year's record by $1,264, according to the following pattern:


                         1980                1979
Category               No.      Amount      No.      Amount
$1-$99                351      $8,688      475     $11,645
$100-$499                159      26,990      171     29,621
$500-$999                24      15,645      19     11,407
Total                534      51,323      665     52,673
$1,000-$4,999           42      93,200      47     97,587
$5,000 and over           17      167,982      19     160,981
Gorand Total           593      $312,505      731     $311,241

     Operating expenditures were substantially lower than anticipated, increasing by only $44,399, or 5%, over the previous year. The principal factor in this improvement was increased support on the local level. In spite of the 10% increase in salary costs, last year fourteen societies and circles were fully self-supporting, and General Church assistance required the expenditure of only $248,453 which was a new low of only 26% of the budget, compared to nearly 50% just a few years ago.
     As a result it was possible to transfer $60,000 to the Development Fund as planned, $35,000 to Pastoral Moving Reserve, (which is necessary for the extensive moving that is anticipated in 1981), leaving $25,654 for other important uses.
     Once again the General Church Development Fund played a significant role in last year's accomplishments. Through contributions, investment income, and General Fund transfers, the Fund received revenues of over $354,000. During the same period, loans of over $684,000 were made to Atlanta, Detroit, Glenview, and Americus, Georgia, and grants of over $55,000 were made in Canada. As mentioned above the Fund also processed substantial sums of money for Cairnwood Village.
     Finally, in conclusion, may we take this opportunity to thank all of the many people who make it possible for the General Church to successfully perform its many uses.
     L. E. Gyllenhaal,
     Bruce Fuller,



     Balance Sheet

     December 31, 1980 and 1979

Assets                         Expendable      Nonexpendable      Total
                         Funds           Funds           1980           1979

     Cash                $731.515      $78,910      $810,425      $648,676
Accounts receivable          256,709     -          256,709      98,667
Inventory                     70,951      -           70,951      60,765
Prepaid expenses               9,844          -           9,844          13,165
Loans to societies and employees 806,341     -          806,341      518,335
Investments                    4,063,212      8,378,127      12,441,339      11,713,221
Land, buildings, and equipment,
     net of accumulated      
     depreciation               192,849     -          192,849      150,731
Other assets               2,563      -           2,563      2,563
Total assets               $6,133,984      $8,457,037      $14,591,021     $3,206,123
Liabilities and fund balances

Accounts payable           $71,600      $ -           $71,600      $57,410
Agency funds               100,488      -           100,488      78,415
Total liabilities               $172,088      $ -           $172,088      $135,825

     Fund balances:
available for current operations      1,014,828      -      1,014,828      954,897
available for current operations      205,229     -     205,229      149,464
designated for specific purposes      4,741,839      -      4,741,839      3,789,540
Endowment                              -           8,457,037      8,457,037      8,176,397
Total fund balances                    5,961,896      8,457,037      14,418 933      13,070,298
Total fund balances and liabilities $6,133,984      $8,457,037      $14,591,021      $13,206,123



     Statement of General Fund Revenues, Expenditures, and Other Changes

     Years ended December 31, 1980 and 1979

Revenues                          1980                     1979
Gifts and Grants
Regular                     $312,505                $311,241
Special                     41,947     $354,452      37,573      $348,814
Investment Income                         639,385                    584,268
Printing and Publishing                9,592                    10,226
Other Income                         27,124                    35,299
Total Revenues                         $1,030,553           $978,607

Pastoral and Educational Services
Salary Support                $209,138                $202,251
Travel and Office           39,315                    38,517
South African Mission           38,345      $286,798      47,311      $288,079

Facilities                              65,912                    53,616

Services and Information
New Church Life                41,378                    31,752
Printing and Publishing      30,413                    29,982
Moving                    10,222                    29,821
Travel to Meetings           28,957               9,983
Translation                39,389                    42,771
Miscellaneous                17,597      167,956      16,886      161,195

Episcopal Office                66,468                    58,989
Secretary's Office           16,761                    15,573
Financial and Corporate Affairs 77,441      160,670      66,093      140,655

Employee Benefits
Pension Plan                62,131                    55,518
Health Plan                56,371                    46,497
Investment Savings           47,681                    43,191
Social Security                22,374                    21,512
Deferred Compensation           6,989                    11,421
Workmen's Compensation      6,291      201,837      3,102      181,241

Church Extension                         46,739                    45,039
Other Expenditures                    7,704                    23,392

     Total Expenditures                    $937,616                $893,217

Transfers (to) Development Fund               $(60,000)                $(60,000)
Transfer from Clergy Travel Fund          18,717               9,983
Transfer (to) from Reserve for Moving     (35,000)                (10,000)
Transfer (to) Other Fund               (12,000)               (24,000)
Net Increase from Operations               $4,654                $1,373




     Have you noticed the spiritual quality of our cathedral's Gothic tower? Though made of granite and limestone there is something supranatural about it. It's as if a heavenly message is delivered to us through this sermon in stone. Maybe we can hear it if we stand, in silence, at the bottom of the hill below the cathedral. As heaven seems to open, revealing its glory and joy at the birth of a child, so, now, we witness the miracle of new life. Somehow sunlight softens and yet sharply defines grey stone against an intense blue sky. Surely we have never seen the cathedral in this mood before and we may wonder if we are in heaven or on earth. Shining in the beauty of innocence atop a gentle hill, the vision simply makes us feel good inside. We may even sense the presence of an angelic choir. Maybe its happy harmonies arise from affection for the words written in stone around the central tower: "To Jesus Christ be glory and dominion for ever and ever. Behold He cometh with clouds, and every eye shall see Him. He is Alpha and Omega, the Beginning and the End. Who is and Who was and Who is to come, the Almighty" (Rev. 1:6-8).
     Works of art contain the power to touch our souls, and religious art contacts those affections we have for the Lord. Do we feel the presence of His Love in the softness of sunlit stone and His Wisdom in its hardness? Further, we may even see His Divine Human working the miracle of conjugial love in the stone image of the tower. See its obvious but illusive beauty, like a wife rising toward heaven. Indeed, she is unseen by natural eyes, but can we feel her spirit move through the stone and break free of gravity's pull in the upward and outward flowing pinnacles? How noble they are above the earth, like a wife smiling just beyond the grasp of intellectual definition by her husband. Yet he would understand her love, and as he reaches with stony strength for her ascending beauty, he is formed into a loving husband by the gentle influence of her affections. Thus the sides of the tower narrow as they rise, and, as it were, lose the cold ways and weight of truth unsoftened by the warm hand of feminine love.
     Stone, we know, corresponds to truth, yet neither is seen without light. Invisible natural light reveals stone and heaven's light shines on our minds as we read the Word, revealing its correspondence to truth. The cathedral's tower then reminds us not so much of stone as it does of truth and light.


And it seems to this layman that light is the playground of conjugial love. ". . . for men were created to receive from the Lord, light, that is, wisdom, and women were created to receive from the Lord, heat, that is, the love of the wisdom of the man" (CL 137). I see them innocently sharing joys there in the tower. It is a rare sight. For unlike its architectural ancestors, the aged "Notre Dames" of Europe, here, in Bryn Athyn, we feel close to youth, to the eternal spring of conjugial love.
     This is a true house of God and in more than one sense. "Mention is made of the 'house of God' in many passages of the Word, and in the external sense, or according to the letter, it signifies a consecrated building where there is holy worship; but in the internal sense it signifies the church; and in a more universal sense, heaven; and in the most universal sense, the Lord's universal kingdom; in the highest sense, however, it signifies the Lord Himself as to the Divine Human" (AC 3720).
     Perhaps we can find Him on these various levels as we continue this study. To understand our only cathedral and its architecture, especially as it could be developed in New Church homes and churches, we would lift our eyes to heaven. For heaven is its birthplace. "Such is the architecture of heaven that you would say that there the art is in its very essence, and no wonder, because the art itself is from heaven" (HH 185). Also: "Here, therefore, is architecture in its perfection, from which are derived all the rules of that art in the world" (TCR 740).
     Was our cathedral born in the new heaven? A knowledge of correspondences and an association with influx from that heaven may have influenced the architect's mind as he made his decisions. Raymond Pitcairn's sensitivity to color and line may have had such an origin. For there is something here in this arrangement of stone, wood, metal and glass that appears discretely different from the buildings of the former churches.
     Its happy sphere seems to breathe from a new love of the Lord as it inspires peace and hope into the weary and confused minds of many visitors from those former churches. While serving as the cathedral curator for the past fifteen years, I have been very close to its sphere as it produces a varied affectional tone of reaction in the mind of each visitor. I have tried to conduct their feelings about this great work of art toward a respect for its use as His house of worship. Eight hundred tours have been given to educational, cultural and religious groups, plus thousands of more informal tours. Now, however, if you are interested, I would like to give a very special tour, just to New Church people.


     Let's begin by taking an imaginary stroll on a smooth granite path surrounded by a sea of seeds sending green life towards the sun. Here on the east side the sun outlines marks on that rough stone. Hebrew letters are formed there for the last words of this sentence from Psalm 118: "The stone which the builders rejected has become the head of the corner." What have others rejected that has become the cornerstone of church and minds? We can find the answer in this statement: "Since every truth of doctrine derived from the Word is founded upon the acknowledgment of the Lord, therefore the Lord is called 'the stone of Israel' (Gen. xlix:24); also 'the cornerstone which the builders rejected' (Matt. xxi: 42 . . . .)" (AR 915). Acknowledging the Lord as He has now revealed Himself gives us the opportunity to see His creation, including the natural elements in His house of worship, in a new light. Let us step back in awe and become aware of the obvious . . . His house is made of stone. What mental pictures are formed when we think of stone? We may recall a memory of Moses descending from a mountain with the tables of stone. ". . .the tables of stone, on which were written the commands of the Law, or the Ten Words, signified holy truths; and therefore they were of stone. . .for the commands themselves are nothing but truths of faith" (AC 1298). And are not the truths of our faith the heavenly senses within those commandments which are preached within this stone building? Just as we hear a man's spoken words and consider their meaning, now we can view this architectural image of the Man's Word and think of its inner meanings. In the Arcana Coelestia 3720 it is revealed that Swedenborg had the experience of seeing things this way. In the other life, ". . . . when a wooden house was seen, there was instantly presented an idea of good; but when a house of stone was seen, there was presented an idea of truth. . ."
     But here on earth we are now standing on the east lawn in front of the choir hall group. A modest tower, rising curves of roof lines and gentle bends of walls present an image of peaceful humility. Like the sight of a woman's hands folded together after a busy day, we sense love at rest but not asleep. It is time to reflect on the day of our life. Do we hear someone humming and a few words. . ."mmmm. .mmm 'the Prince of Peace' mmmm. . ."? And what are those sounds? Yes, that's it, those are the clear voices of old friends, no longer in this world, who are preparing for a service of worship. Other sounds are the cheerful notes of two hundred wine glasses clinking in affection for the promise of conjugial love in the misty eyes of a new wife and her husband. Could it really be that these memories are awakened into life by our merely looking at curving lines of granite?


     "The signification of foursquare, as denoting that which is just, originates in the representatives in the other life; goods there are exhibited as round, and the goods of the external man, which are called just, are exhibited as foursquare, but things true and correct are exhibited there as linear and triangular" (AC 9717). In the heavenly home of our earth's architecture, goods are exhibited as round and truths as triangular and linear. The bending lines of the choir hall section remind us of goods and truths, which at the moment are pleasant affections for past experiences.
     Let us walk to the center of the east patio's lawn and contemplate the shapes of the three towers before us. Each area is a blend of bending lines, that is, a marriage of good and truth reflecting His Love and Wisdom. To the right, the simplicity of the choir area seems to represent Him as He dwells in the minds of those in the natural heaven where the love of humble obedience rules. To the left, the bold, angular lines of the Romanesque style are gentled by Gothic curves as the Ezekiel tower presents an image of those affections for truth which reign in the spiritual heaven. Directly in front of us, the majestic central tower surely represents the celestial heaven.
     Yet to receive the inner message of this religious art it is best to enjoy its smaller beauties, just as one might read the words of this article, which one stage at a time reveal deeper realities to see and feel. So let us descend from the heights of speculative thought, descend a few steps and enjoy the maidenly smiles of dewy-faced tulips and innocent white lilies. Affections for truth seem present before us in variation of white, pink, red, and yellow colors. Over there, framed by the Gothic arch below the Ezekiel tower, we see the wild cherry tree set against the mists of mid-morning. The conjugial love tree it was called in past years when two stems seemed to join like the dreams of a bachelor and young lady. Do you remember that sight?
     Before we slip through that arch we might look up to the left. Just below the roof line is a row of faces cut in stone, which represent various racial types within the Lord's universal kingdom. They remind us that in the Word, in the most universal sense, the "house of God" represents His universal kingdom.
     Now as we emerge from the arch below the Ezekiel tower, to the right we observe various spiral patterns of the rail leading to the bishop's vestry. Another rail of shadow on granite lies just behind it, prompting us to think of the shadows of use which the Lord via the sun of heaven casts on others through us.


[4 pages of photos of the Bryn Athyn Cathedral]





Our use to our associates, i. e. the effect that a New Churchman has on them, is beyond the understanding of the unreflective. But whether simple or wise we all might consider what posture to assume which best allows heaven's light to define our place in His human creation. Perhaps just getting up off our hands and knees of historical faith and standing erect as unique individuals in His church is the best way to serve Him. Let the shadows fall where He wills.
     Moving on, we ascend six steps to the seventh level which is the south terrace. Before us the golden bronze of the south door invites us to enter. Its warm metal on our hand gives us the impression that someone has shaken our hand in welcome. We start to go inside but hesitate and glance back at the Ezekiel tower. Reaching for the sun like a muscular, adolescent arm, its power is not hidden. Commitment to truth pours forth from sturdy base to stone roof. Its strong Romanesque style almost persuades an observer that its symbolic aura of commitment to the weighty power of truth is not affectional. Yet, there in the sunlight, it seems as refined, graceful and as full of love as the central tower. Gothic arches soften its severity. A half circle around a stained glass window brings thoughts of love, just as it might if this tower were seen in heaven. Yet we could be tempted to see failure to mature, as it stands, without pinnacles, below the celestial central tower. To have less than admiration for its form and less than adoration for its symbolism, however, is for the observer to fail. There is architectural genius at work here as well as symbolic power, as, in its own way, this tower transcends the pull of gravity and hell. Seen from our position by the south door, its triangular top, symbolic of what is true, has sides which seem to rise and pull themselves up, like pinnacles, beyond the earth's grasp. This surprising slope speaks of freedom, the freedom to love. So in the center of the triangle we find the perfection of a circular opening which enhances our concept of love.

     As a tower is like a king over its environs so we may see here the dominion of love such as it exists in the spiritual heaven. Stone carvings of creatures envisioned by Ezekiel with wings and faces of man, lion, ox and eagle adorn the crown of this tower. Their meaning appears to this layman to be revealed in a general statement regarding visions by John as well as Ezekiel. Apocalypse Explained 278 states: "By the lion was represented the power of Divine truth; by the calf, the Divine good as to protection; by the man, the Divine wisdom; and by the eagle, the Divine intelligence. These four are included in the Divine providence of the Lord as to the guardianship of the higher heavens, that they may not be approached except by the good of love and charity."


     Thoughts of love descend earthward as we again become aware of heat on our hand as we touch the warm bronze of the south door. All metals have a "natural sphere" (CL 171) and the copper element in this metal corresponds to the natural good such as it exists in the lowest heaven (TCR 609). We know that wood corresponds to good (AE 1145) and, as we enter the church, the grainy appearance of rows of oak pews may give us a feeling for sensual good (Ibid.). "Since wood signifies good, therefore also, among most ancient peoples, who were in the good of love, temples were constructed of wood, which were not called temples, but houses of God. . . ." (Ibid.). Here in Bryn Athyn we find a happy marriage of wood floors, ceilings, pews and stone walls, floors and columns reminding us of good and truth, i. e. His Love and Wisdom . . . His Divine Human.
     Let us see if we can get closer to Him as we walk to the west end or back of the church. The smooth, unmarked, natural surface of the aisle floor attracts our attention, and now raising our head and eyes, we look eastward, and instantly ascend from earth to heaven. In the distance, before us, is an open display of the cathedral's spirituality. Hallowed in a delicate blue color, the sanctuary, the holy of holies, presents the Word, atop a golden altar, to our view. We may recall John's experience: "And being turned, I saw seven golden candlesticks; And in the midst of the seven golden candlesticks one like unto the Son of man. . ."(Rev. 1:12, 13). There, in the distance, the Word, representing the Son of Man, surrounded by the candlesticks, presents a scene which is framed by a Gothic arch. Widening as it rises, it causes us to sense that lines of truth are gently led away from rigidity by the attractive curve of good. Together they ascend to a point where the sides of the arch, seeking union, bend toward each other. They meet at the top point of the arch, like two hands in prayer with the tips of the fingers touching. A celestial blue colors the sanctuary as wave lengths of mostly red and blue filter through stained glass. Above glass images of the twelve apostles is a facial image of the Lord looking directly at us.
     What a miracle it is that rays of light coming through a hardened mixture of sand, metallic oxides and other materials of the earth can awaken our affections. For to experience the sanctuary is to stop thinking and simply feel; it is to let the hand of love touch us through non-human agency. Surely this is one more example of His omnipresence as even the natural fire of the sun, sending light through colored glass, is able to attract the spiritual fires of His Love within us. Indeed, the very color of fire, seen in red glass, bears witness to the love between the Creator and His human creation.


"The reason why red signifies the good of life, is because all good is of love and love itself is celestial and spiritual fire. . ." (AC 3300). A person gets rather close to this fiery core of life when looking at the sanctuary.
     We may even feel lifted up into heaven itself, the birthplace of architecture. His Heat and Light is received differently by the unique form of each mind there, a fact which is seen in variations of color. ". . .for all colors which appear in heaven are modifications of heavenly light and flame. . .For heavenly light is real, and in itself it is Divine Truth which proceeds from the Divine Good of the Lord; wherefore the modifications of this light and flame are variegations of truth and good, thus of intelligence and wisdom" (AC 9467). To the extent that colors in heaven derive from red they relate to the good of love and in the degree that they derive from white they relate to the truth of faith (Ibid.). Thus the heat of love and light of faith in our minds may similarly find mirrors of themselves in the variety of colors in the sanctuary. Its striated ruby seems to tell of His Love and Wisdom together, dwelling in regenerating minds. Delightful variations of hues seem to show red heat of love, lightened, here and there, by what we might define as the white light of truth. Also the bluish halo around the Word in the sanctuary seems to promise what can be in us, i. e., the celestial love of truth. "This good prevails in the inmost heaven, and in the middle or second heaven it presents a crimson and a bluish purple color; good itself presents a crimson and the truth which flows from it a bluish purple color" (AC 9466).
     Many of you may remember standing here at the west end of the central aisle on your wedding day. The curator probably stood by you as he does now on this imaginary tour. One could almost see angels from the New Church heaven smiling in the eyes of the bride and groom. A borrowed state of conjugial love seemed to attend the scene with handmaidens of hope, peace and joy. As it did then so it does now; the path of life, the rising floor of rebirth lies before us. Let us walk up it toward the Lord, in His sanctuary. Ascending its twelve inch slope to the first step of the outer chancel, we symbolically progress from infancy to the first stage of spiritual maturity. Before us are three steps representing stages of entrance into the natural heaven within our minds. Repentance from life's evil habits, reformation of thoughts and regeneration of affections elevate us onto the outer chancel of the natural heaven. Ahead are three more steps to awaken us into the spiritual heaven. Beyond are three steps of birth into the celestial heaven, above which is the Lord, as the Word on the golden altar.


There He is, seeing all and providing for every step of our long journey. Such love is almost beyond our comprehension yet we reach up for understanding and think of the stone eagles, unseen above, on each corner of the tower. Their keen vision would see in all directions and remind us that He is omnipresent for the purpose of providing for all our needs. And we, on this special tour of His house, turn in humility toward the west window. The history of man's relationship to Him as well as our personal history can be seen there. Five churches, represented by Adam, Noah, Aaron, John and the woman clothed with the sun, there picture our own potential progress from the external innocence of infancy to the internal innocence of wisdom. The heads of four of the figures ark turned by historical failure and our personal preparation for true humility. Some of us may see the woman with her purity of natural, spiritual and celestial affections for truth which cause her to face straight ahead. The Lord, within His New Church, stands innocent before us.
     We may feel drawn away from things of time and space and closing our eyes halfway, the figures on the west window fade. Only sparkling colors remain of blue, green, white, red and gold which bring a flow of affections for goods and truths into our minds. This religious art is successful in its use. And we turn to kneel at the communion rail. With eyes now closed to this world, in humility, we think of the sun behind the stained glass and the sun behind our minds. Heat and light, Divine Love radiating Divine Wisdom . . . that is what everything is about. No more clouds . . . the message of this sermon in stone is clear and simple. He loves us.


     The extraordinary beauty of the Cathedral has attracted thousands of visitors over the years. The remarkable story of its construction and the many unique features have powerfully affected both students and casual tourists. The Bryn Athyn Epsilon Society has been taking advantage of this renowned attraction as a means of introducing visitors to the even more striking beauty of the truths which inspired this house of worship.


     In a careful program, a devoted team of dedicated volunteers has welcomed many thousands of visitors over the past five years-sometimes in busloads or large touring groups; at other times an individual or couple enchanted by the meanings of stained glass windows, carvings and symbols.
     Although there are specific instances in which the Cathedral as an attraction has introduced people who thereafter joined the church, it would be impossible to say that this program of guided tours is a productive missionary effort. Yet the men and women who welcome visitors from April to November on Saturdays, Sundays and Mondays are aware of a subtle but real work of creating a strong impression which may bear fruit in important ways.
     Frequently visitors are curious or enthused enough to buy books of the Writings or other church literature, as well as to take postcards and pamphlets which introduce them to the New Church as a distinctive New Christianity. A small "Welcome" pamphlet with introductory ideas and an address or telephone numbers is placed in a box near the north entrance, and more than fifteen thousand have been taken by visitors who came when the building was not open for inspection. Its value may be represented in the fact that thus far there seems to have been only one single copy which was discarded on the grounds!
     The Epsilon members have added programs of various kinds, including the celebration of the Helen Keller centenary, special evening services for newcomers and at least one regular Sunday morning service widely advertised in the surrounding communities, in handouts and radio broadcasts. They hold a monthly social gathering, "Second Sunday" after the morning service to greet and serve light refreshments to friends and visitors.
     Numerous organizations have learned of programs offered by the New Word Speakers Bureau-lectures and slide shows for clubs, schools, and retirement homes at which the teachings of the church are blended with presentation of its architectural features.
     As a result of such work, there are certainly tens of thousands of people who listen attentively and with appreciation when they hear of the Swedenborgians or of Bryn Athyn. The truths of the New Church find receptive minds today as the result of these past and continuing efforts.

MAN IS A TEMPLE              1981

     "Man is a temple of God . . . As a temple of God man's end, intention and purpose are salvation and eternal life" (TCR 374).




     The hymns and prayers of men, the learned works of theologians and the warning words of divines are all concerned with man's becoming an angel. The grandeur of the cathedral, the simple beauty of the wayside chapel are as nothing unless from the inspiration of their symmetry and the use made of their sanctuaries man is led onward and upward toward that state which is variously called the celestial life, the kingdom of God, the mansions of heaven. There is hardly a need to stress the importance of the subject of angelhood, or to arouse an interest in it, for man is only too aware of the fact that his span of life on earth is fleeting and uncertain. And all during his rapidly passing allotment of years there is a growing hope in the truth of the scriptural message of life eternal. Man hopes that somehow, somewhere, he will find the key to the kingdom. This innate longing is expressed by the great English poet, John Milton:

     Yet some there be that by due steps aspire
     To lay their Just hands on that golden key
     That opes the palace of eternity. . .

     The questing soul may be assured there is a key to open the portals of eternity and the Lord has made it available to all. "The key" has long since passed into everyday language as a symbol of knowledge, of truth. One speaks of the key to success, the key to the mystery, the key to a mathematical problem, the key to human behavior, the key to a person's heart, etc. In each instance this is a figurative way of signifying knowledge of some kind. The Lord put this question to Peter, "Whom do men say that I am?" It was upon the truth of the disciple's reply that the Christian church was to be built: "Thou art the Christ, the Son of the living God." The knowledge of the divinity of the Lord Jesus Christ is indeed the key to the true Christian faith. Thus Peter was symbolically given the keys to the kingdom.
     Spiritual truth drawn from the Sacred Scripture is the golden key which opens wide the gates of the heavenly life. Just as the discovery and understanding of cosmic laws are opening up the endless expanse of the stratosphere to man's exploration, so the divine laws of the Scripture give man vast realms of the spirit to explore and to conquer. The space scientist of today spends arduous hours of study to master the intricate composition of matter and the atmospheres; his eye peers through a powerful telescope focused on some remote orb pursuing its silent and predestined course across the heavens; the chemist in this laboratory analyzes both living specimens and inorganic matter to unlock the secrets of natural laws.


And were it not for the selfless dedication of these servants of science through the ages, the world would still be in the darkness of ignorance and blindly led by superstition. Truth is the lodestar of the scholar and the scientist and it must be the guiding light of the spiritual wayfarer.
     It should be a matter of deep concern that so many people recognize and willingly accept the disciplines of the natural world but remain quite indifferent, even antagonistic, to the training needed in the areas of spiritual development. No man would venture into atomic research without long preparatory study; but for some illogical reason the same man feels that he can function adequately and effectively as a spiritual being without a knowledge of the laws governing the activities of the soul. The fact is that in all degrees of life, both the natural and spiritual, one must know before he can do. The key to the kingdom the Lord gives to all. Knowledge of truth is available to every man; even the wicked can read the Scripture and lift his mind up into the light of heavenly truth. There is no withholding of the means of salvation from the evildoer: "He maketh His sun to shine on the good and on the evil: and sendeth rain on the just and the unjust." But the difference between an angel and a denizen of hell does not lie in the amount of knowledge each possesses but the use he has made of it. The memory can be filled with knowledge about God, His providence and His kingdom, yet the possession of such information alone does not make man repentant and changed. "If thou wouldest enter into life, keep the Commandments."
     Theologians can talk to doomsday with all of the eloquence at their command about man's being saved by a sovereign act of God, by freely-given grace, apart from man's response to heavenly influx, but if this were so, all would receive salvation. Our Heavenly Father's desire is that each and every person shall become an angel. "It is not the will of your Father which is in heaven that one of these little ones should perish." These words from the Gospel carry with them a moving and profound truth. Although God is omnipotent and rules over all things, it is unthinkable that He would intrude within the bounds of man's free will. The Lord uses all the persuasion possible for a Being of infinite love, but under no circumstance does He require a person to accept the blessedness of angelhood against his will.


     The very heart of the lesson of the Lord's giving the keys of the kingdom is found in the words "whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shall loose on earth shall be loosed in heaven. " This is the formula by which man is transformed from an unregenerate being into a glorious angel.
     It should be clear to the student of the Scripture that by "earth" is meant the natural mind with its unregenerate states, and by "heaven" is signified the spiritual degrees of the mind, that part of man which is open and receptive to the heavenly life. Through the door of the natural mind worldly allurements and sensual pleasures enter in to corrupt the soul. When this outer gate is closed, when through temptation and triumph these spiritually corroding influences are turned away and not permitted to enter, then man can use the key to open the portals of heaven. The person who observes closely the development of the spiritual life, both in himself and in others, will see that as the outer door is closed upon the evils of the world, the inner door of heaven is opened from above.
     The key to the kingdom is given to man both to bind and to loose. This is a very graphic way of describing a most important act in that wonderful spiritual transformation which turns a wilful, self-centered man into an angel. To bind on earth is to subdue and permanently constrain the evil passions of the natural, unregenerate mind. This is done by bringing them under the rule and authority of divine truth. Until selfish desires are subjugated, they control the spirit and keep all good purposes and desires helplessly imprisoned. To loose on earth is to set free these suppressed heavenly thoughts and affections and give them the freedom to serve mankind and the Lord's kingdom.
     The sole purpose of this earthly life is to bind and to loose. No man can enter into the joys and blessedness of angelhood unless he has developed within himself the capacity to resist evil and becomes willing to serve his fellow man with love in his heart. The Scriptural verse just quoted declares that all of the self-centered impulses a person has overcome and bound with unbreakable chains will be forever bound in heaven. "Whatsoever ye shall bind on earth shall be bound in heaven." And all those qualities of love, mercy and justice which man sets free here on earth shall also be free in heaven. "Whatsoever thou shalt loose on earth shall be loosed in heaven."

     To bind and to loose was the very thing which the Lord accomplished while He was in the world. He assumed a humanity of flesh and blood and a mind in which dwelt all of man's inherited tendencies toward evil and falsity, so that He could "bind and loose" for all time and thus effect the redemption of the human race.


Even with the Lord this was a work which could only be done on the plane of ultimates, the earthly life. Spiritual reformation has permanence and perfection only insofar as it is achieved in all degrees of the spirit, from the lowest to the highest. The Lord accomplished this completely and thus it is said that He alone has the key of hell and of death; He it is that opens and who shuts "and no man can open." (See Rev. 3:7)
     The key to heaven is placed in the hand of all men for the Lord has made available the laws of the spiritual life for mankind to study and to practice in daily living. If one is looking for a door to life eternal which can be opened without a key, he is doomed to search in vain. Man does not undergo that necessary metamorphosis which distinguishes the angelic life from that of the hells in some sudden, miraculous way. One of the dearest and most insistent doctrines of the New Church is that there is no salvation by divine mercy apart from means. A man cannot wish himself into the gardens and palaces of heaven; he should not expect the Giver of Life to bestow unearned blessings on him if he has knowingly allowed opportunities for spiritual growth to pass by.
     The importance of spiritual knowledge as the means of opening up the door to the mansions of heaven is emphasized by the Lord in His reproof of the lawyers. The occasion is recorded in the 12th chapter of the gospel according to Luke. The lawyers, the interpreters of Jewish law, were for the most part Pharisees. To them the Lord uttered this denunciation, "Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in, ye hindered." Is this not a warning to all to be doubly careful not to destroy the affection of truth in others, not to discourage or to hinder them in their search for and exploration of spiritual knowledge? For by so doing one takes from them the key to the kingdom which was solemnly placed in their hands by their Heavenly Father.

MAN IS LIKE A TEMPLE              1981

     "Every man on his part ought to draw near to God; and as far as man does draw near, God on His part enters into him. It is the same as with a temple, which first must be built, and this is done by the hands of men; afterwards it must be dedicated; and finally prayer must be made for God to be present and there unite Himself with the church" (TCR 126).



IN OUR CONTEMPORARIES              1981

     The January-March issue of New-Church Magazine is particularly interesting. Mr. Gordon Jacobs outlines some plans for preparing a comprehensive index to several New Church periodicals. He is undertaking this in sensible steps. Says he, "In the 1961 to 1980 General and Doctrinal index, I hope to cover all issues during that period of New-Church Magazine, The New-Church Herald, Lifeline, The New-Church Messenger, New Church Life, Studia Swedenborgiana plus possibly New Philosophy" (p. 27).
     The issue features a sermon on the story of Samson by Bishop Louis B. King (p. 1). It includes also an unusual and interesting address by Dr. Peter Gardiner to the Swedenborg Society entitled "Seeing." This man who has studied disorders of eyesight for forty years gives some engaging observations. For example:
     "I first realized how untranslatable the experience of sight is when a blind boy of five asked me if he could have some sight. He was disappointed but completely satisfied when I told him that I had not brought any with me-as if sight were a package which some people had given to them, and others not" (p. 22).
     When you see an article by Rev. Brian Kingslake you must be prepared not to be bored. His title is "The Church Is People." He starts by reminding us that the "Church" is not a building. We say we "go to Church" and "come home from Church" as if the Church were in a certain spot rather than within the lives of men and women.
     In one paragraph he says: "I was speaking recently with a New-Church lady, active in her society, and asked her whether she personally received help in her spiritual problems from attending Church services. She seemed quite surprised by my question, and declared that she had no problems! I asked her why, then, did she attend Church? She said it was to worship the Lord, and to hear 'interesting explanations of difficult passages in the Word.' She added as an after-thought that it was to meet her New-Church friends. Her idea seemed to be that all New-Church people were automatically good, kind, and respectable folk, whereas you never knew where you were with outsiders! I thought of the Pharisee and the publican in our Lord's parable. Actually, when I got to know this lady better, I found she was seething with problems. She and her husband were no longer on speaking terms, and she was having trouble with her children; she was consumed with resentment against people and situations; she was snobbish and jealous, tied up in her own dignity and self-importance, anti-negro, anti-hippies, anti-Jews, anti-Roman Catholic-anti-everybody outside her own little circle.


To her, the New Church was a haven of respectability where everything unpleasant could be pushed under the mat. 'New-Church members commit no sins and have no problems'"(p. 8).
     Later he says, "it will be seen from what I have been saying that the conventional Sunday worship service is a comparatively unimportant element in the normal activities of the Church. It has value, of course, in so far as it brings us into a loving relationship with our Creator and Saviour, and includes the administration of the Sacraments; but it is harmful if it provides for the self-righteous Phariseeism of the 'Church-going man,' giving him an entirely false sense of satisfaction.
     "How about Doctrinal Classes? These are valuable in so far as they give us the instruments of regeneration and spiritual growth, but harmful if they foster a sense of pride in our superior understanding of the Scriptures, and the idea that we can be saved by Doctrine Alone-which, of course, is a form of Salvation by Faith Alone, the great killer of Churches."
     A thoughtful article by Rev. Alan Gorange on Women's Liberation rounds out a particularly pleasing issue of our British contemporary.

IN ONE EAR AND OUT THE OTHER              1981

     Before self-examination "what the preacher says is a mere sound going in at the left ear and out the right." But afterwards it is "received by both ears, is communicated to the heart, and from a pagan the person becomes a Christian" (TCR 525).

REVIEW       LISA HYATT       1981

A Lexicon to the Latin Text of the Theological Writings of Emanuel Swedenborg (1688-1771), edited by John Chadwick, published by the Swedenborg Society, London, 1975-[Unfinished].

     This review is by way of announcement of the appearance of Part III D-Futurus (1978) and Part IV G-Korus (1980).

     [A provisional list of addenda for the first four parts has been drawn up. Copies of this are available, but a full supplement will be published when the lexicon is completed].


For a history and description of this lexicon I refer the reader to an article by Dr. Chadwick himself in the July 1975 NCL (p. 312), and for a discussion of the need for such a lexicon to a review by the Rev. Alfred Acton II in the December 1975 NCL (p. 564).
     Chadwick's lexicon of Swedenborg's Latin is a well-designed, thorough, and accurate work. I consult it constantly in my work on Swedenborg's manuscripts, but its usefulness will probably be as great for a person with little expertise in Latin who nevertheless wishes to read the Writings in the original language.
     In the first place, the very fact that it is restricted to Swedenborg's own vocabulary is helpful. A large percentage of a classical dictionary is useless to a reader of the Writings, and many of the specialized words he seeks do not appear there. His use of a Swedenborg lexicon will be much more efficient because he will find only words that Swedenborg used, and he will not spend time looking in vain for non-classical words. More importantly, he will not be misled by extraneous definitions. He will not attempt, for instance, to think of Horreo as "to bristle" or "to be rough," but as "to feel horror" or "to cause horror."
     In addition, though, Chadwick has arranged his information to be as accessible as possible. On a mundane level, he has included alternate spellings. Swedenborg was not completely consistent in his orthography, nor were his editors, so it is important to be able to find both Delitium and Delicium, Amoenus and Amaenus, even Coelum and Caelum. Chadwick has also cross-referenced some inflections, such as Egi, the perfect form of Ago. At a more significant level, he has included illustrative quotations for most of his definitions, a practice especially valuable in the case of rarely-occurring words and usages, where chances are that the very passage the reader is investigating will be the passage used for illustration. And finally, Chadwick has included the constructions that accompany a word and the idioms in which it is used. These are rarely the same from one language to another, and pose some of the greatest obstacles for any reader.
     Given the fact that the Writings as originally composed have a clearer and simpler style than many of our current English translations, I believe that anyone who wishes to read them in Latin should receive as much encouragement as possible. I am grateful for the existence of such a valuable aid as Chadwick's lexicon of Swedenborg's Latin.



EDITORIAL PAGES       Editor       1981


     In the spiritual world Swedenborg saw the New Church represented by a beautiful church building (TCR 508). In Latin there is one word for a church building (templum) and another word for a church (ecclesia). We do not get in Latin the ambiguity that can arise in English. It is often better to avoid the English word "temple" in translation, as it tends to convey the idea of an oriental structure. In the heavens, just as they have houses so also do they have church buildings in which there is preaching (HH 221).
     That chapter in Heaven and Hell about worship shows that "going to church and hearing preaching" is not the essential of Divine worship. Viewed inwardly the life of a person who goes frequently to church may be a pathetic sight indeed (see DP 121). A hypocrite may be in the templum, but he is still not truly of the ecclesia.
     Anything external relating to worship, be it a gesture of ritual or the furnishing of a church building, can be subject to suspicion. A hypocrite can "for pretense make long prayer" (Matt. 23:14). A house of God, intended as a house of prayer, can become in the hands of the greedy a den of thieves. When human beings start thinking along the lines that externals just might be insincere, they begin to wonder whether perhaps we ought to do away with externals pertaining to worship. As if in anticipation of this kind of thinking, the Writings assure us that people ought to be in externals of worship, and they point out that these externals can excite internal things and can provide the external setting for internal things to flow in (AC 1618).
     There are many Protestants who will not assume the kneeling posture because it has become in their minds so suspect as hypocritical genuflection. There are Christians who admit that the Bible would seem to commend kneeling, but strong feelings they have had about the Roman Catholic Church make it hard for them to feel right about doing it.
     Some months ago I sat in a Quaker meeting. The walls were bare. There was nothing of ornament, nor was there music. There was no sermon, for that would seem too contrived and unspontaneous. Not even a formal reading of Scripture was to be heard, although any member of the congregation could read something if the spirit moved him to do so. The silence was really peaceful and appealing. I enjoyed the service, but it illustrated to me that one cannot escape external forms.


The absence of ritual was itself a ritual. When on occasion the silence was broken by a spontaneous remark, which ideally would have been the inspiration of the moment, there was always room for the thought that the remark had been rehearsed the night before. When people gather to worship they cannot avoid externals.
     Some people have a prejudice against any kind of church building. They feel sincere when kneeling in a forest or a meadow. It is hard for them to put their hearts into praises while they feel the heels of their Sunday shoes against a stone church floor. But even bare feet against the sod will not appeal to some who have a prejudice against any kind of external worship, no matter how austere or rustic or natural. They realize that a rustic setting can be as insincere as a plush or ornate external.
     In quite a separate category are those who have contempt for religion itself. They think of the church (ecclesia) "as an assembly of simple, credulous, and weak-minded people" (TCR 14), and they look with disdain at services or church buildings (templa). One who denies the Divine Providence may be likened to "one who sees a magnificent church building, and hears a preacher enlightened in Divine things, and at home declares that he has seen nothing but a house of stone, and has heard nothing but articulate sound" (DP 189).
     If we were compelled to say what type of church building is "best" we might be obliged to say that it is the type constructed of wood and "without magnificence." For the highest angels have such buildings, which they do not call churches (templa) but "houses of God" (HH 223). But our tastes for buildings do not necessarily indicate whether we are of a spiritual or celestial nature! Our feelings about buildings are probably much affected by what we knew in childhood, what we associate with good memories of sincere worship.
     There are magnificent churches in heaven, the stones of which correspond to truth (HH 223). When angels fashion something beautiful in honor of the Lord, they rejoice from their very hearts (AC 552). In the spiritual heaven "art is in its own art, especially that of architecture" (AE 831:6). And so upon earth the construction of churches is a great joy to an architect, as it is a joy to those who delight in the effects of his art.
     While the building of cathedrals may be something for which these days we have neither the resources nor the patience, we will continue the effort to fashion suitable externals for worship. Since the men of old set stone upon stone to make altars; since early carvers in wood sought to decorate with apt religious symbols; since men hearkened to God in erecting tent, tabernacle and temple, a truly human endeavor has continued to be the employment of the materials of creation to make something beautiful for the use of worship.


"How marvelous it is that insignificant insects like the bees should supply wax for the candles by which churches and palaces are made brilliant" (DLW 356).
     D. L. R.

PRAYER       Rev. ANDREW J. HEILMAN       1981

Dear Editor:

     I read with interest the doctrinal study concerning prayer in the February issue of NEW CHURCH LIFE. Its Organization and support from the letter of the Word and the Writings was informative and enlightening, especially on pages 94 through 79, and for this I thank the author. However, in the middle of the article, in the sections "Personal and public prayer bake practice," and "How to pray," the same doctrinal support from the Sacred Scriptures and the Heavenly Doctrines did not appear present. Indeed, some of what is said in these sections seems to contradict the clear teaching concerning prayer in the Sermon on the Mount (Matt 6:5-15), and also avoids the teachings in the Heavenly Doctrines about the origin of true prayer and the Divine nature of the Lord's Prayer.
     In the Arcana Coelestia, no. 10299, we are taught that "the confessions, adorations, and prayers which are from man are not those which are heard and received by the Lord, but they must be from the Lord Himself with the man." This of course primarily refers to the state of the mind of the man, that he must be in a state of charity and faith when praying, withdrawn from his own evil loves. But how do we come into such a state? How is our mind opened and elevated to the Lord as it is meant to be in a genuine state of prayer? (AC 2535, 6476) and how can we know that we are in such a state, so as to pray from what is the Lord's and not our own? Is there any way we can be sure that the speech of our mouth and the meditation of our heart will be acceptable in the Lord's sight? This is of general concern for all of us in our private prayers, but it is of particular importance to ministers, who pray to the Lord in public worship representing the congregation.
     In the Sermon on the Mount, the Lord teaches us not to be like hypocrites, who love to pray standing in synagogues and on street corners. Instead, the Lord tells us to go into our innermost room, and after we have shut the door, pray to our Father Who is in secret.


Our private prayers to the Lord, the meditations of our heart, are not to be public spectacles, if they are to be acceptable in the Lord's sight. Therefore it would follow that impromptu, extemporaneous or spontaneous prayers, which should be direct manifestations of the meditations of our heart, should not be part of public worship. We are not to be as the hypocrites, the scribes and pharisees of the fallen church who do all their works to be seen by men (Matt 23:5). And the author himself indicates in his article (p. 72) that spontaneous or extemporaneous prayer in public worship has come to us from the fallen church.
     Nevertheless, the meditation of our heart is to be present and find expression in the speech of our mouth in public worship, or else the words which we speak would be "mere babbling" as the author correctly pointed out (p. 73, AC 1094). But this does not mean that we are therefore to "use our own words." For if we are to truly "talk with God," we need to speak from what is His and not from what is "our own." For this reason the Lord said in the Sermon on the Mount, "When you pray, do not use vain repetitions like the gentiles, for they think they will be heard for their much speaking. Therefore, do not be like them, for your Father knows what things you need before you ask Him. Therefore, pray in this manner: Our Father, . . .", etc. (Matt. 6:7-13).
     So that we may avoid the vain repetition of using our own words in listing off the help we need from the Lord, and thus the empty words which come from what is our own, the Lord has given us a prayer that even the universal heaven cannot contain (AC 6619). A brief reading in the Swedenborg Concordance under the heading "Lord's Prayer" will show that in this prayer is contained more variety, especially in its day-to-day use, than can possibly be imagined by the man saying it (AC 6476, h619, etc.). The words of the Lord's Prayer uplift our mind to heavenly things, so that the meditation of our heart, as well as the speech of our mouth, may be open to the Lord. The Lord's Prayer may be said so simply and tenderly that scarcely the literal sense is present, but yet it opens the interiors to the Lord (SD 3543, 5668). Indeed, too much concentration on the mere literal sense can tend to close the interiors (AC 6619, SD 1826, 2435). But when we say the Lord's Prayer daily, morning and evening (AC 6619, Char. 174), when we learn it by heart, our mind is freed from its mere literal sense and opened to heavenly influx which varies every time we pray with these words. The Lord's Prayer can never become a "vain repetition," although it may appear such to a man when he prays from what is his own, and closes his mind by worldly thoughts (AC 6619, SD 1826, 2435).


     Now there are times in which we may wish to use a different prayer other than the Lord's Prayer given in the Sermon on the Mount. And the Lord has given us a vast variety of different prayers in His Word. Each one is capable of lifting and opening our mind to the Lord Himself. And when we use these prayers, we know with certainty that the words of our mouth will be acceptable in the Lord's sight, whether we are in public worship or in our innermost room. Our thought is then freed from having to choose words of an inspired nature, from the fear of "heaping up empty phrases" before the Lord Jesus.
     The greatest importance, however, in using the prayers given to us by the Lord in His Word is that in saying these prayers, not only do we speak to the Lord, but the Lord, with the very same words, speaks to us. In using prayers from the Word we do not "wait for an answer," for the answer is contained in the words of the prayer. There is a simultaneous communication between the Lord and mad. For, as the author pointed out so well, prayer is not talking to or at God, but with Him. And to speak with God, we need to speak from what is the Lord's and not from what is our own.
     A quick reading through the book of Psalms reveals prayer after prayer given to us by the Lord to meet every possible spiritual situation in which we may find ourselves, prayers which serve for both public worship and private conversation with our Lord. And the variety and life within each of these prayers is infinite and Divine, all-embracing and with a power to open our minds to the Lord Himself. "The law of the Lord is perfect, restoring the soul. The testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart. The commandment of the Lord is pure, enlightening the eyes" (Ps 19:7, 8).
          Rio de Janeiro


Dear Editor:

     Regarding the Mental Health Symposium held recently in Bryn Athyn, I heard this comment: "Why a symposium on mental health? All you need to do is read the Writings." This struck me as interesting, possibly quite representative of a large proportion of the New Church population, and also worth addressing because of what I consider to be mistaken thinking both in regard specifically to the mental health symposia held in recent years, and more generally to the mental health profession and its accompanying literature.


     A statement like the one above seems to imply that attendees of these symposia are somehow not quite fulfilling their duties as New Church people, and that they might better spend their time reading the Writings independently. Perhaps I used to feel this way also, as I have never before participated in Laurel Academies, women's retreats, or previous symposia.
     But, delightedly, I discovered that the main reference material of the symposium was Divine Revelation. Repeatedly the discussion returned to the truths which we are trying to apply to our lives. Never was there the feeling that Redl, Piaget, and Freud were our sources for the symposium, and Revelation the source for the preacher Sunday morning!
     Certainly symposia of this sort will never appeal to everyone, but it seems reasonable to suggest that remarks like "Just read the Writings" could he counter-productive not only to the symposia participants (guilt feelings? defensive, argumentative reactions?) but also to the speakers (denying themselves the useful insights of the mental health professionals and their written material).
     Achieving good mental health seems far easier for some than for others, and statements suggesting that the Writings contain all the answers for coping with difficulties in our lives may effectively restrain meek individuals from seeking necessary help from qualified professionals. For those of us in between, events like the mental health symposium help us to understand and apply the Writings to our lives with the affectionate support of others who wish to communicate actively on various subjects and also to glean useful information from other literature besides the Writings. The symposia are not cathartic releases of human emotion and personal detail but, rather, are sensible, focused discussions of topics that some of us may think we understand fully from Revelation, but whose dimensions of understanding are increased by input from others.
          Pittsburgh, PA




Dear Editor:

     Many people are concerned about modern translations of Divine Revelation. No doubt a number of readers of NEW CHURCH LIFE felt like saying the following when they read Dr. David Gladish's plea for putting the Writings into the language of today. "Modern translations of the Writings and of the Old and New Testaments may in some ways be better than the familiar, older versions we have been using, but modern translations lose a lot of the Word's holiness, don't they?"
     Modern language seems unholy; there seems to be something sacred about the old language itself. As Dr. Gladish observes, "We get so used to the 'language of the Writings' in reverent contexts that the patois itself seems to shed a dim religious light." Indeed, for some sincere souls it seems that this quasi light dims in the degree that the same Divine truth is expressed in terms current and clear. Like the children we all once were, don't we still tend to equate long words and sentences with intelligence and wisdom, obscurity with profundity-and holiness with antiquity?
     But there must be more to holiness than old, hard-to-understand language. While at times the Lord does purposely blind the eye to the spiritual meaning of His words-as He did with the multitudes by speaking parables, He always intends that the ear clearly hears the literal meaning of His words. This Divine endeavor is repeatedly stressed in His new revelation. "In its descent," we read in the Arcana, "the Word clothed itself with forms adapted to the apprehension of the three heavens, and at last with a form adapted to the apprehension of man, which is the literal sense" (AC 6221e). "The literal sense has been accommodated to the apprehension of the natural man" (AC 3009; see also 4002, 9025.1, 10324, 10440, SS 40).

     And so the Lord Himself, as He walked through Juda and Galilee bringing His commandments anew to men, spoke to the multitudes flocking around Him in their own, everyday language. His Divine words were phrased in the local Aramaic He and Galilean fishermen and farmers had grown up speaking to one another. No translator accompanied Him.
     But our Lord Jesus could have spoken differently. He was obviously conversant also in Latin and Greek, as His talks with the Roman centurion, Pontius Pilate and the Syrophoenician woman attest. Furthermore, as a 'Son of the synagogue' He was most certainly fluent as well in the language of His maternal ancestors, the venerated Hebrew of the Scriptures.


Yet the record of His dialogues shows that when speaking to those who came to hear their Messiah, the Lord did not resort to the impressive remote style and vocabulary of classic Hebrew. Even when directly citing the Law and the Prophets He transposed their message into the contemporary dialect of His listeners, nevertheless perfectly retaining, needless to say, their essential literal content. The Lord ever spoke this way: His very last words, on the cross, "Elo-ee, Elo-ee, lamah, sabachthanee," were uttered in the language of those around Him. Jesus' obvious intent was to make Himself understood.
     And yet, although His language was common, His words had an uncommon effect on His hearers. "No man ever spoke like this," was the amazed comment of the officers sent by the chief priests and Pharisees to seize Him (John 7:46). Undoubtedly it was the Divine holiness in Jesus' words that made these men feel powerless before Him.
     This helps us to realize that holiness has another origin than the words or forms of language themselves used in revelation. After all, holiness-as experienced by man-is a spiritual feeling; and what is essentially spiritual must have a spiritual origin. This is in fact the Lord's explicit teaching. Regarding the holiness one feels when reverently reading the Word we read, "The holiness present with and acting upon a person at the time when he is thinking about the things in the literal sense of the Word come from the inflow of heavenly and spiritual thoughts such as those with the angels" (AC 3735:2). Holiness comes from heavenly thought, not from an ancient beauty of earthly language.
     Does it not follow from this that the primary goal of every translation of the Word should be to render the literal sense into terms that as clearly and completely as possible reproduce the actual meaning of the original? For, as explained in chapter six of the Doctrine of the Sacred Scripture, the literal meaning of the Word, clearly understood, is the basis for thought about its spiritual content-and for association with the angels and conjunction with the Lord. When the literal sense of the Word is clearly understood by the reverent reader, the Word's Divine holiness will descend into him.
          Bath, Maine




     Human thoughts and feelings will occupy this space today; which, though "outward" perhaps, compared with doctrinals, encompassing, surpass them in vitality, as flesh does the skeleton.
     Not in the least doubting the Lord's Wisdom nor the Love and Mercy of His providence in His unutterably wonderful works-of creating humankind, of raising and guiding them from birth onward, of forming His kingdom on earth and therefrom in the earthwardly hidden, eternal Heavens-we can in natural blindness still not hold back our grief at the departure from this time and place of a person whom we have learned to perceive as indispensable, both as an agent of genuine usefulness and as a true and loving friend.
     But mark this: "loving" is one of those words that through use, misuse, overuse and abuse corrodes, like "dear." Lennart was and is carus and kar, being a form of charitas. A much more-saying word is caring-and that is the word we've just been groping for. His caring for his family, friends, Church and work, and the concomitant carefulness with which he treated them all, are the monument his life in this world erected as a sign-post for others, pointing the way to the Lord's kingdom; but as a silent, stern reminder to those who, while thinking that they love, do not cave enough. His care and concern in all his dealings was not heavy; it resembled worry only as a sigh resembles a cry.
     Here we are especially mindful of Lennart's role in the work of the General Church Translation Committee. Over the last five years he has aided in many important ways in researching specific questions connected with the editing of the new Latin text of Experientiae Spirituales (formerly Diarium Spirituale). One of the questions his research helped to settle was the new title. And his being a Swede, by itself, would have contributed little to the correct deciphering of Swedish passages without his additional ability to read 18th century Swedish script. He will be sorely missed.
     But I would like to try to say, from a personal viewpoint, in what sense Lennart is nevertheless not lost to us-a verity beautifully expressed by Bishop de Charms at "Rhodesend" the evening after the memorial service on March 16th. I would have liked to say these things on that occasion when so many of his family and close friends were gathered together, but-hampered by an unexplainable wordlessness-I did not do so.


     The most essential help I have received from Lennart is not the data itself, in the unearthing of which he was so adept. It was something deeper, conveyed spiritually in the process of working together on specific matters. By seemingly small suggestions in numerous details of editing-both Translation Committee work and other projects-he helped me to remove subtle elements of self, such as continually endeavor to creep into everything we do, say or write. This is what I mean in relating "caring" to "carefulness." One unnecessary or wrong word can be a tool of hell, destructive of the good or use intended. In really caring about truth, we must be ever so careful, and this fact of course we know. We "know" it to death. That's why there's no end to learning it anew each day: for every step forward of self means a step backward of the love of the neighbor embodied in charitas, or real caring.
     This kind of helping is of the spirit; and I neither feel nor fear the loss of it through Lennart's passing, for his spirit lives in the world that is within me.


     Your decision to marry is a very important event: not only to yourselves, but to us all. We are delighted at your having found each other and at the trust and confidence shining in your happy glances. We are excited, with you, at the thought of the adventure which lies before you. We share and support your hope for a happy life together which may transcend the bounds of time and space.
     The ideal of marriage is sometimes likened to a pearl-a very special creation with a smooth, lustrous surface made even more beautiful by the soft glow of light reflected from its deeper aspects. The surface of your pearl would be that which appears most obvious to us: your home-that vital unit of society. It reassures us to foresee your home as a durable center of usefulness, hospitality, and devotion-a source of blessing to its members and its neighbors.
     Sustaining such a home, less directly seen but glowing from within, is the image of the married pair: a husband and wife standing together in humility, trust, and mutual dedication to duty. Without steady, loving strength from this couple, the home we envision cannot be.
     Deepest within the luminous sphere of the pearl, however, and unseen by the observer, is a perverse little element around which, somehow, such a gem must be built.


This dull, gritty, multi-sided nucleus pictures the selfish interests and delusions of one individual-the yearning for self-gratification even at the expense of others, and for self-realization by one's own willful definition.
     Here there may seem to be a flaw in our allegory. If the pearl we describe is marriage, would it not be built around two grains of sand? No. The paradox is that each individual must make-and remake everyday-a lonely commitment for which responsibility cannot be shared: a commitment to live in the protective order of the married state, to devote one's self to the conjugal, domestic, and public uses which that marriage is intended to perform and to seek the growth and productivity of that marriage, against all disillusionment and competing fantasy, as the most important goal of one's life.
     From the perspective of that self-centered little granule, such a long term commitment may sometimes appear to shut out, perhaps forever, the alluring glare of personal pleasure and ambition. Little temptations toss the opalescent cradle of a potential marriage, and it is easy to go astray. But outside, the world's shifting, drifting standards, washed back and forth in the currents of deluded reasoning, will never allow the pearl to grow.
     Inside, apparently alone, that single grain of sand has no beauty of its own. It never will. Yet if, in spite of the pulling and pushing of its environment, it persists in the protective discipline of this matrix, the fractious faces of self-interest can be overlaid, layer by patient layer, with a smooth bonding substance. This covering is not from self. It consists of borrowed habits born of deliberate practice: repeated acts of kindness to one's partner; constructive, loyal friendship; honest efforts to communicate; worshipping together and studying God's Word; deference to truth; trustworthy thoughts; steady application to common uses. Although it is not apparent in the relative obscurity of unrelenting daily responsibility, the warm light of the Creator quietly begins to give life and profound beauty to the growing sphere which gradually surrounds the couple.
     To sell all that we have for that one pearl of great price is to acknowledge the Lord and to reject what is of one's own love in order to receive life from Him (Matt. 13; AE 840, 1044). Marriage truly requires the total, innocent commitment of each individual. Its progressive realization in a husband and wife is the Lord's doing and His most wonderful gift.
     The pearl we wish to see growing from your decision today is exceedingly precious to all of us. Lovingly, we add our prayers to yours that in your union the Lord's will may be done.



BRITISH ASSEMBLY              1981


     The 60th British Assembly of the General Church of the New Jerusalem will be held in London, England, on Saturday, July 4 and Sunday, July 5, 1981, the Rt. Rev. Louis B. King presiding. All members and friends of the General Church are cordially invited to attend.

OHIO DISTRICT ASSEMBLY              1981

     The sixth Ohio District Assembly of the General Church of the New Jerusalem will be held September 25th-27th, 1981, in the Cincinnati area, the Right Reverend Louis B. King, Bishop, presiding. All members and friends of the General Church are cordially invited to attend. For information please contact Mr. Donald P. Gladish, 4805 Drake Road, Cincinnati, Ohio 45243.


     The General Church Educational Council will hold its 1981 meetings in Bryn Athyn, PA, August 17-20. These meetings will be preceded by a two-week summer seminar in which some 50-60 teachers will participate. Both the seminar and the Educational Council will focus on the Human Body, the Human Form, and the Gorand Man.
     This year marks the 100th anniversary of elementary education in the General Church, and we are planning to celebrate with a closing banquet and program at which the Rt. Rev. George de Charms will be our guest speaker. The community and all guests will be invited to attend this event.
     For housing or additional information, please communicate with Rev. Frederick L. Schnarr.



CITY OF GOD              1981

     Conversations on the Doctrines of the New Church



     An informal explanation of doctrine designed to help the layman introduce the Church to his friends.

     "City of God" leads the reader carefully through the central doctrines of the New Church, using Mr. Alden's many years of experience in explaining the Church to newcomers. It anticipates the questions of those not familiar with the Writings, and presents the beliefs of the Church in an effectively simple, conversational manner in which each doctrinal point is based upon scriptural passages.

     This book's simple direct approach is also excellent for young people.

     Price $3.40 postpaid

Bryn Athyn, PA 19009          Hours: 8:30 to 12
                         Monday thru Friday
                         Phone: 215 947-3920



NOTES ON THIS ISSUE       Editor       1981

Vol. CI     July, 1981          No. 7


     If asked when we next plan to do extensive, reflective reading, many of us answer that we will do so in the summer time. For summer reading we find in this issue a recently completed philosophic study by Professor Edward F. Allen. The title of the study is twenty-six words long, but the subject could be expressed in the single word "ORDER."
     Rev. Daniel Goodenough's sermon notes that we tend to blame government. We blame it "for its inability to eliminate the unfairness that often seems inherent in the externals of life. . . . It is not difficult to see why in practice it is a challenge to love and honor institutions that bring us face to face with human problems, limitations, and follies that we would prefer to be unaware of."
     Another kind of challenge emerges in the presentation on "growing pains." Rev. Allison Nicholson was ordained in 1979. The focus of his work in the Toronto Society is evangelization. His article provokes a not-so-gentle examination, but he concludes, "self-examination does not mean that everything examined will be modified . . . . It means that everything must be looked at from the broadest possible perspective in the light of the Writings. . ." (page 351).
     In this issue we invoke one man's plea for the touch of those who seem able to inspire good emotions. Did that writer have in mind the likes of the late Rev. Karl R. Alden whose violin stirred hearts as well as toes? The personal reminiscence about his work reveals a side of New Church life little known by most New Church people.

     1981-1982 School Calendar

     Readers are reminded that the calendar for the coming school year is in the April issue (page 209).




     Honor thy father and thy mother, that thy days may be long upon the land which Jehovah thy God giveth thee (Exodus 20:12).

     Thus teaches the Fourth Commandment. The Heavenly Doctrines explain that in the spiritual and celestial senses our father is God in His glorified Divine Human, the risen Lord Jesus Christ, and our mother is the Lord's church, or the spiritual communion of those who receive the Lord on earth (TCR 306-308). But like the rest of the Decalogue, the Fourth Commandment is to be observed also in the natural sense (AC 9349). Through changes in culture and through the ups and downs of family life, we are told by the Lord to find ways of honoring our parents, literally and externally. Applications to life will differ among us, but everyone, if you look and think, can see how to follow this commandment in your own personal circumstances.
     But what especially matters to us at this time of year is that the natural sense of the Fourth Commandment, which is altogether to be observed and done, includes honoring our civil leaders and our country. "In the widest sense", we read, the Fourth Commandment "means that men should love their country, since it nourishes and protects them; and therefore their country is called their fatherland. . . . parents also must pay honor to their country, and to their king and magistrates, and teach their children to do the same" (TCR 305).
     It is easy to acknowledge intellectually that we should so live, but historical and practical circumstances offer a number of obstacles. In the twentieth century we are likely to think of government when we talk of our country, and by its very nature government holds many negative connotations. The Writings beautifully picture the Most Ancient peoples as living simply, without formalized governmental structure. In fact governments arose only in the course of time, as the loves of ruling and of riches from the mere delights of those loves became active among men; "and because there arose at that time enmity and hostility against those who would not submit to be ruled, tribes, families, and households from necessity banded themselves together into communities," and organized governments. "Then also they began to protect themselves by towers, earthworks and walls" (DP 215:3). Thus from the beginning governments have served the necessary but somewhat negative use of self-defense.


"And as the laws of charity and conscience, which had been written on hearts, ceased to operate, it became necessary to enact laws to restrain acts of violence, in which laws, honors and riches were the rewards, and being deprived of these were the penalties. When the state [of man] was thus changed, heaven removed itself from man, and this more and more, even to the present age. . ." (AC 8118:3). Many passages in the Heavenly Doctrines reinforce the concept of the civil state as the necessary protector from open evil and violence, and as the maintainer of external order and justice, through careful adherence to civil law (AC 10791 ff).
     Government's primary purpose is to deal with problems that have arisen because of the growth of evils among humans. Most new governments are formed as a response to some perceived evil, though sometimes new government brings greater problems of its own. Examination of the past history and present operation of governments does not inspire us with confidence in the goodness of our fellow man, but rather reminds us of human failings. It is easy to understand the unpopularity of governments. In maintaining order they unavoidably thwart the desires of many people, and their very operation continually reminds us that human beings are too selfish to live without formal government. Though many civil leaders and workers in government are sincere and dedicated, everybody can tell you what he doesn't like about government and imagines he knows what reforms should be undertaken. We tend to take for granted the uses that government accomplishes, but blame it for its inability to eliminate the unfairness that often seems inherent in the externals of life-an unfairness that really derives from the self-concern of the human ego. It is not difficult to see why in practice it is a challenge to love and honor institutions that bring us face to face with human problems, limitations, and follies that we would prefer to be unaware of. The fact that there is so much disagreement about specifically what governments should decide and do simply compounds the problem. The complaining element in human nature seldom comes forth more forcefully than when government is being discussed.
     The Heavenly Doctrine responds plainly, however, that we should honor our government and its civil leaders by respecting their office. The royalty we should love is basically not the person of men but the law itself which is the essence of government. The laws of justice make the head of true government, while the political or constitutional laws make the body, and the economic laws are as garments which may be changed according to need (TCR 55). Royalty does not inhere in the person of rulers, but consists in the office of administering justly according to a country's laws (AC 10801).


This office we should honor and love, by ourselves living by the civil law. The Writings' concept of the royalty gives us the means by which we may honor our rulers even when we disagree with them, and we may pray that the time will come when a genuine understanding of the royalty will produce new structures of ruling that will acknowledge the Divine origin of all genuine government. Understood properly, governing is a Divine function because "all justice is Divine" (AC 10803).
     Living in justice by the law of the land is basic to honoring our fatherland. Yet when the Heavenly Doctrines speak of one's fatherland, they mean something far deeper and richer than the royalty and organized government. Because of our culture and history, we are today likely to identify our country with its government rather more closely than we really should-as if love of country means primarily a love of what the organized state has been able to accomplish throughout our history and what our government stands for now. In fact the Writings show that the country or fatherland is really much broader than this. The word frequently used to describe it is the commonwealth, or respublica in Latin-literally the public thing or matter. Respublica often means republic in the narrow sense of a government in which the sovereignty belongs to the people rather than to a king or oligarchy, but the Writings customarily use the word in a broader sense of a commonwealth, however it is ruled. In this sense the country consists not just of the operation of government, but of all the good contributed by its citizens. It is in this sense that our country is said to nourish us as a parent nurtures its child (TCR 305). For in a man's country "he was born, it has nourished him and still nourishes him, and it continues to protect him, as it has always done" (TCR 414; cf. AC 6821). Essentially it is not government but the common good that makes a country.
     Some may urge, of course, that in introducing the concept of a commonwealth the Writings are merely using an eighteenth century notion that is now long outdated. But as is usual with the charge that the Writings simply use old-fashioned words and ideas, this interpretation is born of ignorance. The concept of a commonwealth is indeed a very old idea, but as with many other terms used in the Writings, an entirely new internal content is put into it. At some length the Writings explain the nature of heavenly society as constituted of the common uses performed by its members, even as the human body consists not primarily of unusually organized chemicals but of the uses performed by its many parts.


And similarly a true earthly society is a commonwealth made up of the uses of its members. When the Writings are held to be out of date or not accommodated to our present needs, what is really happening is that our present-day thought patterns are alien to the light they offer us. If we insist that our inherited and acquired understandings of life are correct, and adequate to judge the value of ideas in Divine revelation, the Word of God cannot teach us. We may spend a lifetime hunting for solutions to society's and our own problems, but the Lord can show us His answers only if we approach His Word with a real willingness to give up the ideas and even the thought patterns we have learned to cherish as our own.
     To honor the fatherland, then, let us learn to think of it as a commonwealth, an ordered collection of uses. To love one's country means to love the common good (See TCR 414). Though fundamentally this idea of country is spiritual, the Writings show that it involves actual works of use in a very down-to-earth sense. Conjugial Love 130 defines wisdom of life as shunning evils because they are hurtful to the soul, the commonwealth and the body, and doing goods because they benefit the soul, the commonwealth and the body. Life is not separated into lock-tight compartments as imagined by faith alone, but is a unity in which the commonwealth that nourishes us in turn lives and moves from our works of body and soul.
     The teaching of the Writings about the uses of the commonwealth are rich, but perhaps no more succinct than in the Doctrine of Charity 130. The common good consists in eight things, we are told, and note that while the first four are spiritual, moral and educational, the last four are directly economic. We read:

     That in the society or kingdom, I. There shall be what is Divine among them. II. That there shall be justice among them. III. That there be morality among them. IV. That there be industriousness, knowledge and uprightness among them. V. That there be the necessaries of life. VI. That there be the necessaries for occupations. VII. That there be the necessaries for protection. VIII. That there be a sufficiency of wealth, because from this are those three necessaries.

     Later passages in this series explain that the quality of the common or general good depends ore how individuals perform uses in society, but also that the individual goods of use subsist from the common good (Charity 131-133).


So the minute particle within a human cell both lives from the nourishment common to the whole body, and also contributes its tiny but unique use to the body's good. Man is not born for the sake of himself, but for the sake of others, that he may do good to them (TCR 406, etc.) The Writings show also how various worldly employments individually contribute to the common good. Think for a moment: Just where would you be today if it were not for myriads of cooperative uses brought forth by the people of our commonwealth?
     Faced with this formidable doctrine we are apt to be discouraged at the puniness of our own efforts. Yet to honor our civil parent we must love the common good, and if we love we must act, produce, contribute. Man is not born for himself alone, but to bring the Divine among men, and justice and morality, and also industriousness, knowledge, uprightness; to produce the necessaries for life, occupations, and protection, and a sufficiency of wealth. We can probably do at least something for all of these at various times in our lives. Nor should we shy away from the worldly, economic character of the second half of the list; if stomach or liver or even bone marrow fails, heart and lungs and all else die. Life on this earth can never be purely spiritual, and the common good, like our own good, requires that we provide the natural materials that sustain life. In this world uses die without physical labor and material substance. May our longing for the other world's immediate creation not turn us away from the dusty, sometimes boring ultimations that are needed for the fulfillment of use where we now live.
     Of course, uses cannot be evaluated by finances alone. Really the economic wealth of a nation is the sum total of the material goods and services it produces. Though we find it convenient to measure worldly good in currency, essentially it should be measured by its value to others. However we contribute to our country's welfare, this common wealth of uses must be produced.
     Because our history and cultural heritage lead us to identify our country with government, we may tend to imagine an unnaturally sharp dichotomy between public and private, as though what is public is good because it looks to the common good, while what is private is intrinsically narrow and selfish, because benefiting only a few. And too many people live this way. But if we will search the Word we can learn a higher civil ideal that breaks down the antagonism between public and private by appreciating the totality of the uses brought forth in a commonwealth. So-called private uses can and should contribute enormously to the common good of a nation.


Over the generations the health and preservation of private enterprises depend on the willingness of those involved to see that they are responsible not only to themselves and private interests but also to the common good. It is a common fantasy of unregenerate men to believe "their private advantage is the common good," and that nothing is "for the common good but what is also to their own advantage. . ." (AC 1673:4; cf. DP 220:8). Mere lip-service to the common good, in both private enterprises and public service, is one of the easiest forms of faith alone. But if we will consciously direct our private and public uses to the common good of our society and country, the Lord will create of our works a genuine commonwealth of uses.
     In many details and applications to life we will differ on how to implement our civil ideals, and that is probably healthy. But if we can share a vision of a true commonwealth our differences in political and economic opinion need not seriously divide, and we can cooperate in contributing towards our country's good. To do so, let us know from the Word the Lord's teachings about the true nature of the commonwealth; let us reflect purposefully upon the meaning of these doctrines, and let us make them our guide rather than our ideas from culture and history. A true commonwealth embodies the ideal presented at the beginning of the 33rd Psalm: "Blessed is the nation whose God is the Lord." He won't be our nation's God because we say we want this, or because of our history or our slogans, or even our prayers. He will be our God only if as a commonwealth we look to Him and make His uses the good of our country. Amen.

     LESSONS: Joshua 23:2, 3, 6-14; Charity 126-136 (selections)


     During the year of 1980 one hundred and fifteen members were enrolled in the Swedenborg Society. The 171st Annual Report states: "The Society now has for the first time more than a thousand members." There are actually 1,007. To keep the figure over a thousand the Society must continue to get new members. If you wish to join you can contact the Society at 20 Bloomsbury Way, London, or in America Mr. and Mrs. T. Redmile, Bryn Athyn, PA 19009.





Foreword. The terms successive order and simultaneous order have an important place in the language of degrees both in the philosophical works and in the Writings. What are named discrete degrees in the Writings are called series and degrees in the philosophical works. The definition of series and degrees in the philosophical works in its beginning depends upon the subordination and coordination of things, but soon these two terms are equated to successively and simultaneously. Although the main purpose of this paper is to illustrate how successive and simultaneous give respective aspects to series and degrees or to discrete degrees, it will be closed by a usage of subordinate and coordinate in the Writings. In the Writings the terms paired with order become successive order and simultaneous order. Order also goes with both successive and simultaneous in the philosophical works as will be seen in a reference to The Principia (Clissold p.20).

The topics are treated according to the following arrangement:

1.      Order in the philosophical works.
2.      Order in the Writings.
3.      Successive and simultaneous in the philosophical works.
4.      Successive and simultaneous orders in the Writings.
5.      Application of successive order and simultaneous order to man, in the Writings.
6.      Application of successive order and simultaneous order to the Sacred Scriptures.
7.      Order and subordinate and coordinate in the Writings.
8.      Miscellaneous remarks about the language of degrees.
9.      The application of the language of degrees in the Writings and philosophical works compared.
10.      Successive and simultaneous introduced early in the philosophical works, and used freely in the Writings.

     1. Concerning the word order in the philosophical works. Order in the philosophical works is an alternate name for what is called the Doctrine of Series and Degrees. How this is so is described as follows:


     But the more anyone is perfected in judgment, and the better he discerns the distinctions of things, the more clearly will he perceive that there is an order in things, that there are degrees of order, and that it is by these alone he can progress, and this, step by step, from the lowest sphere to the highest, or the most outermost to the innermost. For as often as nature ascends away from external phenomena, or betakes herself, in words, she seems to have separated from us, and to have left us altogether in the dark as to what direction she has taken; we have need, therefore, of some science to serve as our guide in tracing out her steps-to arrange all things into series-to distinguish these series into degrees, and to contemplate the order of each thing in the order of them. The science which does this I call the Doctrine of Series and Degrees, or the Doctrine of Order; a science which it was necessary to premise to enable us to follow closely in the steps of nature; since to attempt without it to approach and visit her sublime abode would be to attempt to climb heaven by the tower of Babel; for the highest step must be approached by the intermediate. . . . (2 Econ 210).

The terms order and series are related as follows:

A series, therefore, is whatever contains substances, or what is the same, the forces of substances, thus disposed of flowing forth according to degrees: thus there are series of two, three, four, or more degrees. Accordingly as these series are mutually conjoined and communicate, so are they the series of an order. Properly speaking, these are series and orders of successive things. But there is also a series and order of simultaneous things, or of substances or forces of one and the same degree, as between a largest and least volume. . . . (2 Econ 222).

The or of the last sentence is the mutually exclusive or. Simultaneous things are according to degrees. Substances or forces of the same degree may vary continuously.
     As can be seen in "An Introduction to Rational Psychology" (Econ Chapter VIII), where the doctrine of series and degrees is formally explained, the application is to substances, or more ambiguously, hence perhaps more inclusively, to things.

2. Concerning the word order in the Writings. In the supreme sense order is applied to God.


. . . after the Lord's Human Essence had become united to His Divine Essence, and, at the same time, Jehovah, the Lord was then above that which is called perception, because He was above the order that is in the heavens and thence on the earth. Jehovah is the source of order; hence it may be said that Jehovah is Order itself, for He from Himself governs order; not, as is supposed, in the universal only, but also in the most minute particulars, for the universal comes from these. To speak of the universal, and to separate particulars from it, would be nothing else than to speak of a whole in which are no parts, thus to speak of something in which is nothing (A.C. 1919:4)

Now since the Divine proceeding is Himself, and the Divine Providence is the primary thing that proceeds, it follows that to act contrary to the laws of His Divine Providence is to act contrary to Himself. It may also be said that the Lord is Providence, as it is said that God is Order, for the Divine Providence is the Divine Order primarily with regard to the salvation of men; and as there is no order without laws, for laws constitute order and every law derives from order that it also is order, it follows that God is Order. He is also the law of His own Order. . . (D.P. 331:2).

Thus order is an alternate term for Divine Proceeding and Providence. God operates by a descending series of degrees. Within this Divine order man receives certain gifts from God:

It is of Divine Order that man should act from freedom according to reason, since to act from freedom according to reason is to act from oneself. Nevertheless these two faculties, freedom and reason, are not man's own, but are the Lord's within him. . . (Life 101).

Order as it applies to the relation of the soul of man to his body is described in these words:

For the soul is a spiritual substance, and therefore purer, prior and interior; but the body is material, and therefore grosser, posterior, and exterior; and it is according to order that the purer should flow into the grosser, the prior into the exterior, thus what is spiritual into what is material, and not the contrary. Consequently, it is according to order for the thinking mind to flow into the sight according to the state induced on the eyes of the objects before them. . . (Inf. 1).


Italics are added to bring forward that "according to order," a phrase often used, is according to a descending series which is according to: the operation of the Lord, of influx, and of the soul.

3. Successive and simultaneous in the philosophical works. The formal application of successive and simultaneous to the description of the Doctrine of Series and Degrees appears in "An Introduction to Rational Psychology." Yet these terms have already been used to explain the operation of the soul in her kingdom in the chapter "On the Formation of the Chick in the Egg, etc." (I Econ Chapter III). The application of the terms subordinate and coordinate appear in the same place.
     The title of this chapter "the Chick, etc. . ." scarcely suggests that it is devoted to an essay on purpose. Yet purpose is manifest in effects in the visible world. Malpighi, the anatomist, described in great detail the formation of the chick in the egg, at the end of every few hours early, and of a day or so later, during the incubation period. Swedenborg, using successive appearances of the organs of the body, made philosophical inductions. Also he made inductions on what was contained within each appearance simultaneously, describing resulting states of the formation up to the time of each appearance. [In doing so Swedenborg is recognized as one of the important founders of epigenesis. See Howard Bernhardt Adelmann, Marcello Malpighi, 5 vols. quarto 1966, who quotes many pages bilingually: in Latin from Oeconomia Regni Animalis, published by Swedenborg in 1740, and English from Clissold's translation, The Economy of the Animal Kingdom. See Francis Joseph Cole, Early Theories of Sexual Generation for credit given Swedenborg on the theory of epigenesis. Webster gives epigenesis as, "the theory of generation holding that the germ or embryo is created entirely anew." Epigenesis was in opposition to the preformation theory, that the little animal (homunculus) appears within the seed. This form grows in the womb into the animal (man) that is born.]
     Swedenborg's description is of the soul as the formative substance. The soul determines each successive stage so that the state of each organ at each stage looks to the use it is to perform as formed in the completed organism at birth. From time to time analogies in the human foetus are added to the evidence from Malpighi's descriptions of the forms in the chick in the egg. Although this is a remarkable essay on purpose, our concern here is with the appearance of terms later used in the description of the doctrine of order. Swedenborg begins his induction as follows:


In the formation of the embryo in the womb, or the chick in the egg, all things are carried on most distinctly. And the several members are produced successively, or one after another: so that there is no effigy of the greatest in the least, and in the germ no type of future body-no type which is simply expanded; for whatever coexists [simultaneously?] must become extant successively (I Econ 247).

The philosophy of ends as purpose is expressed:

All things thus produced successively are fashioned in anticipation of, and according to, the use they are afterwards to perform. (ibid.)

. . . one member organ is never formed for its own use, unless at the same time for the general use of all its fellows. . . (251).

Subordinate and coordinate are terms that insure the triadic relation of end, cause, and effect, between three successive degrees, or in other words "as first cause, second cause, and third cause,":

Since then all things are thus most nicely subordinated and coordinated, it follows that the spirituous fluid (as the soul) is the first cause; the purer blood, the second cause; and the red blood, the third cause, as the effect of the former causes (ibid 271).

Subordinate, coordinate, and successive appear several times. Simultaneous appears more rarely, yet its idea is evident in other words. Simultaneous is implied in use, for all pre-existent causes or means in a series that ends in use are simultaneous in the use, or as may be said "concur in the effect." Coexist is a synonym for coordinate, or what exist together simultaneously. An important rule is written:

     For whatever coexists must become extant successively (250).

What is simultaneous is the end product of a successive series. The two pairs of terms subordinate and coordinate and successive and simultaneous become essential descriptive terms of order or series of degrees, as the study of the formation of the chick in the egg is pursued. Let us pass on to the beginning of the formal description of the Doctrine of Series and Degrees or of Order. In doing so we are armed with examples of the doctrine applied to the formation of the chick. As an essay on purpose, "the Chick, etc." requires many words of the language of degrees.


Further the expression of purpose is the expression of ends. The principle of end, cause, and effect has a long history in philosophy. Significantly, the whole philosophy of Swedenborg depends upon end, cause, and effect as an important aspect of series and degrees. The end governs the cause and the effect. This illustrates how Swedenborg's philosophy is guided by ends. So much is this so that the doctrine of series and degrees may be called a philosophy of ends. Every triplicate series begins with an end, and progresses from thence to cause and then effect. If the series has more than three terms, each new cause becomes an end looking to the next two terms.
     The introduction of successive and simultaneous in the description of the doctrine of order in "An Introduction to Rational Psychology" deserves this long excerpt:

By the doctrine of series and degrees we mean that doctrine which teaches the mode observed by nature in the subordination and coordination of things, and which in acting she has prescribed for herself: This doctrine constitutes a principal part of the natural sciences; for everywhere in nature there is order, and everywhere the rules of order. It is a doctrine which expounds the nature of the veriest form itself, without which nothing which is predicable of anything can occur. If the form of which we may be treating be the veriest form itself, and things be regarded as the subject matter, in this case the subject matter joined to the form perfects the science; thus, for instance, in the anatomy of the animal body, everything we meet with is a subject matter of science, while notwithstanding if the veriest form of the whole and of every part be not known, the science is not perfected. The most perfect order in the mundane system is that which reigns in the animal kingdom; so perfect, indeed, that it may be considered as the living exemplar of all other things in the world which observe any order. Consequently the doctrine of series and degrees ought to teach not only in what manner things are successively subordinated and coordinated, and in what manner they coexist simultaneously in subordination and coordination, but also in what manner they are successively and simultaneously determined according to the order thus impressed, that they may produce actions, in which may be causes, between which actions and causes there may be a connection, so that a judgment may be formed respecting causes from the order in which they exist.


Series are what successively and simultaneously comprise things subordinate and coordinate. Subordination indeed and coordination properly have respect to order in causes, of which also they are commonly predicated; but whereas there is nothing in the animal kingdom which does not, in some way, act as a cause, it is all the same whether we call the several things in this kingdom successive and coexisting or simultaneous, or whether we call them subordinate and coordinate. When the things themselves are subordinate and coordinate, and thereby distinct from other things, their whole complex, in such case, is called a series, which, to the end that it may co-exist, must exist successively, for nothing in nature can become what it is at once, or simultaneously: since nature, without degrees and moments, whether time, velocity, succession, or determination, and consequently with a complex and series of things, is not nature (l Econ 581).

The headings of numbers 581-587 respectively are:

By the doctrine of series and degrees we mean that doctrine which teaches the mode observed by nature in the subordination and coordination of things, and which in acting she has prescribed for herself . . . Series are what successively and simultaneously comprise things subordinate and coordinate. . .But degrees are distinct progressions, such as when we find one thing is subordinated under another, and when one thing is coordinated in juxtaposition with another: in this sense there are degrees of determination and degrees of composition . . . In the mundane system there are several series, both universal and less universal . . . each of which contains under it several series proper and essential to itself, while each of these again contains series of its own . . . so that there is nothing in the visible world which is not a series and in a series . . . Consequently, the science of natural things depends on a distinct notion of series and degrees, and of their subordination and coordination.

4. Successive order and simultaneous order in the Writings. Part III of Divine Love and Wisdom (173-280) introduced by numbers 167-172 on ends in Part II, is devoted to describing and applying the doctrine of discrete and continuous degrees. As noted, applications are now extended beyond series in "the visible world" (l Econ 580, 586) to series in the spiritual world, that is, to interior degrees of the mind, and degrees of heaven and hell. Series in the "visible world," are extended to series in the spiritual world.


     As a part of the general description and application of the doctrine of degrees, we find this introduction to successive order and simultaneous order:

There is successive order and simultaneous order. The successive order of these degrees is from highest to lowest, or from top to bottom. The angelic heavens are in this order. There the third heaven is the highest, the second is the middle, and the first is the lowest. Such is their relative situation. In like successive order are the states of love and wisdom with the angels there, also states of heat and light and of the spiritual atmospheres. In like order are all the perfections of forms and forces there. When degrees of height, that is, discrete degrees, are in successive order, then they may be compared to a column divided into three stages through which ascent and descent are made. In its upper story are things most perfect and most beautiful; in the middle one, things less perfect and beautiful; in the lowest, things still less perfect and beautiful. Simultaneous order, however, which consists of like degrees, has another appearance. In it the highest things of successive order which are, as was said above, the most perfect and the most beautiful are in the inmost, the lower things in the middle, and the lowest on the circumference. They are as if in a solid composed of these three degrees, in the middle or center of which are the finest parts, round about this are parts less fine, and in the extremes which constitute the circumference are the parts composed of these and which are therefore grosser. It is like the column mentioned just above subsiding into a plane, the highest part of which forms the inmost, the middle forms the middle and the lowest the outermost.

Since the highest of successive order becomes the inmost of simultaneous order, and the lowest becomes the outermost, so in the Word by higher is signified inner, and by lower is signified outer. Similarly by upwards and downwards, also by high and deep (DLW 205).

There should be no doubt that simultaneous order as well as successive order refer to discrete degrees, for

In every outermost there are discrete degrees in simultaneous order. . . (207).

5. An application of successive order and simultaneous order to man in the Writings. An application of successive order and simultaneous order appears in the Arcana Coelestia where the subject treated:


. . . is the gathering or coming forth of spiritual good, which is "Israel," in the goods and truths of the natural, which are his "sons" or the tribes named after them. . . (AC 6451).

It is proper to our subject to quote at length:

In man there is what is inmost, there are interior things under the inmost, and there are exterior things. All these are most exactly distinct; they succeed in order, thus from the inmost down to the outermost; according to the order in which they succeed, they also flow in; hence it is that life flows through the inmost into the interiors, and through the interiors into the exteriors, thus according to the order in which they succeed; and it does not rest except in the ultimate of order, where it stops. And as the interior things flow in according to order down to the ultimate, and there stop, it is evident that the interior things are together in the ultimate, but in this order: the inmost, which has flowed in, holds the center, the interior things which are under the inmost encompass the center; and the exterior things make the circumference; and this not only in general, but also in every detail. The former order is called "successive order," and the latter "simultaneous order;" and this latter order originates from the former; for in every case the simultaneous has its origin in the successive, and when it has thus originated it exists so. As all the interiors are together in the ultimate, therefore the appearance is as if life were in the ultimate, that is, in the body; when yet it is in the interiors, nor yet there, but in the highest, that is, in the Lord, from Whom is the all of life. Hence also it is that life in the exteriors is obscure compared with life in the interiors; for in the exteriors the life is general, coming forth from the influx of many, nay of innumerable things from the interiors, which appear together and in general(AC 6451:2).

6. Application of successive and of simultaneous order to the doctrine of the Sacred Scripture. Number 205 from The Divine Love and Wisdom (Cf. above) is repeated as to its essentials in The Doctrine of the Sacred Scripture 38. Immediately there follows:

Apply this now to the Word. The celestial, the spiritual and the natural proceed from the Lord in successive order, and in the ultimate or last form they are in simultaneous order; thus, then, the celestial and the spiritual senses of the Word are simultaneously in its natural sense.


When this is understood it may be seen how the natural sense of the Word, which is the sense of the letter, is the basis, the containant and the support of its spiritual and celestial senses; and also how the Divine Good and Divine Truth are in the sense of the letter of the Word in their fulness, their sanctity and their power.

7. Order and Subordinate and Coordinate in the Writings. At the outset of the definition of the Doctrine of Series and Degrees or of Order in The Economy it is written,

. . . it is all the same whether we call the several things in this kingdom successive and coexistive or simultaneous, or whether we call them subordinate and coordinate. . .(l Econ 582).

Since the pairs of terms successive and simultaneous and subordinate and coordinate join hands as terms of the doctrine or order in the quotation above from "An Introduction to Rational Psychology," it is proper to offer an example when the two are brought together in the Writings, although successive and simultaneous in the space metaphor of DLW 205 appears in TCR 395 to be quoted in a different wording.

     The heading of a section (394-402) in the True Christian Religion is


Order as a name for discrete degrees appears in the following:

These three loves are in every man from creation, and therefore from birth, and they perfect him when kept in their proper order, but destroy him when not so regulated. . .

The human mind is like a house of three stories which communicate with one another by stairways; angels of heaven dwell in the highest of these stories, in the middle, men of the world, and in the lowest, evil spirits (genii). When these three loves are rightly subordinated, a man can ascend and descend at pleasure. When he ascends to the highest story, he is in the company with angels as an angel; when from this he goes down to the middle story he is there in company with men as a man-angel; and when he descends from this still lower he is in company with evil spirits as a man of the world, and there he instructs, reproves and subdues. (395:1, 2).


Compare this with:

When degrees of highest, that is, discrete degrees, are in successive order, then they may be compared to a column divided into three stages through which ascent and descent are made (DLW 205).

That which is subordinated in this way is also coordinated, that is, subordinate and coordinate are two aspects of discrete degrees:

When these three loves are duly subordinated they are so coordinated that the highest love, the love of heaven, is inwardly within the second, the love of the world, and through this, within the third or lowest, the love of self; and the love which is within directs at its pleasure that which is without. Therefore, if the love of heaven is inwardly within the love of the world, and through this within the love of self, the man performs uses in the exercise of each of these loves, from the God of heaven. These three loves are in their operation like will, understanding, and action; for the will enters by influx into the understanding, and there provides itself with means by which it proceeds to action. However, more will be seen concerning this in the following article, where it will be shown that these three loves, when they are rightly subordinated, perfect a man, but pervert and destroy him when they are not (TCR 395:2).

8. Miscellaneous remarks about the language of degrees. Successive order and simultaneous order are only a part of the very extensive language of degrees, yet a very important part. These two expressions as well as the rest of the language of degrees are means of pointing to distinctive philosophy in Swedenborg's philosophical works and to important parts of the new and distinctive revelation in the Writings.
     To see how from successive and simultaneous we may be introduced to other language of the doctrine of degrees, the number following DLW 205 is:

As the highest of successive order becomes the innermost of simultaneous order, and the lowest becomes the outermost, so in the Word "higher" signifies inner, and "lower" signifies outer. "Upwards" and "downwards," and "high" and "deep" have a like meaning. (D.L.W. 206 quotes in Latin and Ager trans., not in Sw. Soc. ed. 1969.)


The terms in quotation marks are added to other terms appearing in earlier references above; for example, it is according to order as well as purer, prior, interior, grosser, posterior, exterior, the flowing of what is spiritual into what is natural, which is expressed elsewhere by influx. There are other examples which taken collectively with these show how extensive is the language of degrees, affecting almost if not everything that is taught in the Writings. How much does the word order for example bring with it when it is thought while reading it: "this, that is order, may mean the doctrine of discrete degrees." This is not surprising if together with things said above about order we also think:


Order is especially affective, but each of the other terms brings forward some aspect of series and degrees.
     Let us also call to mind some of the groupings of words that contribute distinctive aspects to the philosophy of degrees. There are of course degrees, series, as well as order, essential to our discussion so far. A principal group are substances, forms, correspondences, representations, modifications, use, influx-as when degrees of substance, degrees of form, etc. are used. The three successive pairs of heart and lungs, will and understanding, love and wisdom, form a series related by correspondences.

     Consider how "for the sake or" (propter) refers to discrete degrees. It is commonplace to say that a healthy body is for the sake of its action. But the following statement is not commonplace: Healthy body and action are a degree apart; therefore, "A healthy body is for the sake of performing useful action," is a relation according to degrees. Love, wisdom and use is a series resulting when the principle of end, cause, and effect is applied to what is Divine and to what appears in man in lower degrees as a gift from the Lord. Anatomical terms become words in the philosophy of degrees as illustrated by degrees of bloods, of fibers, and of substances of the brains. Formation of man as a receptacle is described by a descending series from God; creation takes place in an ascending series back to man's conjunction with God when man is regenerating. Influx of love and wisdom as Divine Proceeding is by degrees to the mind of man where it meets what has ascended by degrees from the world. Each is received there according to the state of the mind. Descending series and ascending series produce much language of degrees.


Descending and ascending are sometimes referred to as a ladder. An example is: from sensation to imagination, thence thought, etc. is called ladder of psychology (2 Econ 315). There are the circles: the circle of formation and creation in The Infinite and Final Cause of Creation, the circle of life and regeneration in the Writings (AC 10057), the circle from what is sensed in the world through the imagination, thought, conclusion, will and act in the world is called a circle of things (AC 3869:2); and "There is in all things of the human mind this circle of love to thoughts and from thoughts to love from love, a circle which may be called a circle of life" (DP 29). Each example gives meaning to a whole suggested by circle that begins and ends in the same place, connected in its circuit by intermediate ends, called means or causes; each contributes to the language of degrees.
     There are many pairs of expressions distinctive to series taken from the language of space and time. This is the only source of language possible to man while he is in the world. Examples are: superior, inferior; higher, lower; interiors, exteriors; prior, posterior. Other examples are: the series of natural, spiritual and celestial applied to many things: truth and states of man, for example. The series of four degrees of universal, singular, particular, general is important, although often there is reference to only two of its terms, that is, universal with singular or particular with general. Names of numbers, of animals, proper names of men and women, as also man and woman, names of cities, countries, and rivers all take on distinctive places in series as effects by correspondences.
     So much are the parts of the body used in relating the series of end, cause and effect in the philosophical works that sometimes they are erroneously referred to as anatomical works. Simultaneous order applies to motor fibers in every muscle, and the fibers in every nerve, in every seed and in every fruit, in every metal and stone (DLW 207). Although there is reference in the Writings to these things so abundantly treated in the philosophical works, I am not aware that there is any explicit credit given the philosophical works. Swedenborg in the Writings writes as seer and revelator, not as philosopher.

9. The application of the language of degrees in the philosophical works and the Writings can be compared, because the philosophy of degrees applies to everything.


In The Economy:

. . . there is nothing in the visible world which is not a series and in a series (I Econ 586).

And in The Divine Love and Wisdom:

That the greatest and the least of all things consist of discrete and continuous degrees (DLW 222).

     The words discrete . . . degrees in the latter quotation and series in the former refer to the same thing as far as discrete degrees are concerned. The doctrine of discrete and continuous degrees is well known to readers of the Writings. The language of Swedenborg's philosophical works is not as well known. As I have noted, what later in the Writings is named doctrine of discrete and continuous degrees is in those works called the doctrine of series and degrees, or alternately the doctrine of order. It is also referred to as the philosophy of degrees, or as in the quotation above simply series.
     Both of these kinds of degrees are distinguished from, and not to be confused with, continuous degrees. That there are discrete degrees of love, of wisdom, of good, of truth, etc. and many other things is what is distinctive. This is not the same as more or less of love, more or less of wisdom, more or less of good or truth etc. Degrees of more or less are well known elsewhere than in Swedenborg, in examples such as: more or less light, more or less sound, more or less heavy, etc. Such is the meaning of continuous degrees, and does not require much description either in philosophy or revelation. But the difference between light and sound is according to discrete degrees. There is no way by increasing or decreasing sound that light will result, nor by increasing or decreasing light that sound will result. They travel in different atmospheres, sound in the air, and light in the ether.
     To emphasize, the words of the two quotations above, namely, the one from The Economy of the Animal Kingdom (586) and the other from The Divine Love and Wisdom (222) are different but refer to the same doctrine. Yet according to the respective wordings, there is one important difference in applications of the doctrine in the philosophical works and the Writings. Note the words there is nothing in the visible world in the first quotation and in all things in the second. All things includes much more than what is in the visible world. The philosophical works are about the natural world, that is things in the visible world, so the doctrine of series and degrees is first known because of things in the world.


Swedenborg, the philosopher, among many things, describes degrees of bloods, of muscle fibers, of things of sense: of light, sound, and things smelled, tasted, touched. In the Writings, applications not only are to these things but are extended to include interior degrees of the mind, degrees of heaven and hell and to all other spiritual things. Insofar as the natural truths of the philosophical works are foundation for spiritual truths in the Writings, the spiritual truths include the natural truths, that is are more encompassing by virtue of their added spiritual content.

10. Successive and simultaneous introduced early in the philosophical works and used freely in the Writings. The main purpose of this paper is to show how successive and simultaneous are important in the language of the philosophy of degrees, not to represent a complete study of them. I suspect that a chronological study of their appearance throughout the works of Swedenborg would make an interesting study. Examples appear as early as in the preface and first chapter of The Principia (xcvi, pp. 20, 31, 33 Clissold). Their usage in the philosophy of degrees should not be confused with common usage with reference to time-although the latter usage is not excluded. Spiritual states, for example, occur successively according to degrees and may refer also to occurrence successively in time. The description of the formation of the series of finites, series of actions, and series of atmospheres may be regarded as a time sequence (cosmogony), or as a description of the universe (cosmology). Successive and simultaneous apply in both cases.
     Although in The Principia the doctrine of series and degrees has not yet been given, the series of finites, the series of action, and the series of atmosphere are each formed successively. Further, every posterior form contains within it all prior forms, simultaneously.
     I have used care to refer to the single terms successive and simultaneous in the philosophical works, but to the double terms successive order and simultaneous order in the Writings. This should not be regarded as mutually exclusive. It is only what we find for the most part. Consider this use of successive order for example from The Principia:

The connexion between ends and means forms the very life and essence of nature. For nothing can originate from itself; it must originate from some other thing: hence there must be a certain contiguity and connexion in the existence of natural things, that is, all things, in regard to their existence, must follow each other in successive order (p. 20).


     Recalling the remarks about time above, there maybe an appearance that it is sufficient to regard this statement from The Principia as applying only in time. But in Swedenborg's philosophy ends and means in the quotation are the first two terms of the series end, cause, and effect. End, cause, and effect is a basic principle to all applications of series of degrees in both the philosophical works and the Writings.
     It should be added that the language of degrees is sufficiently rich to permit frequent changes of wording for the same idea, because series and degrees apply to everything (l Econ 586; DLW 222), and particulars that illustrate are innumerable. Consider how, for example, containant means the same as what is included simultaneously. Following the formal description of successive order and simultaneous order (DLW 205-208), the next heading (of DLW 209-216) we read,


This is in agreement with "the highest of successive order becomes the inmost of simultaneous order. . ." (DLW 206).
     The following from Heaven and Hell, number 58, illustrates what is simultaneous and successive as to the ideas, yet without use of these words:

Finally it should be said that he who has heaven in himself has it not only in the largest or most general things pertaining to him but also in every least or particular thing, and that these things repeat in an image the greatest.

What is of heaven in himself and as well in the largest and least is so simultaneously. What is repeated as an image in the greatest is according to degrees, and is successively so.


     Rev. Grant H. Odhner-Glenview, Illinois, effective September 1, 1981.
     Rev. Arthur W. Schnarr-Toronto, Ontario, Canada, effective September 1, 1981.




     Challenges for the World, Changes for the Church

     Our small size and lack of growth has led many in the past to speculate that perhaps the world wasn't ready for the Church of the New Jerusalem. Almost lost among these speculative pervaders of mankind's spiritual indifference were a few faint voices who irreverently suggested that some of the cause for our lack of growth might lie in our unwillingness to make our church ready for the world.
     Most of our members, however, sought a second opinion concerning the cause of our spiritual ills and were told that perhaps the problems did not lie simply in the world's indifference, or necessarily in the church's lack of missionary zeal, but that the cause most likely stemmed from the spiritual world where the preparations for the church's descent were not yet complete.
     Fortified with this spiritual prognosis, the church prepared itself to cope with the long-term consequences of an illness over which it apparently had little control. It prepared to stoically endure its years of spiritual invalidism by withdrawing into a comfortable pattern of isolation which its advocates called "distinctiveness" and its critics called "being different." The world went its way and we went ours, and neither was much concerned with the other.
     Our isolation, however, wasn't always as comfortable as we would have liked it to be. First there was the ever-present threat of embarrassment when we were questioned by outsiders as to what church we belonged to, especially when it came to explaining why we were so small and unknown. Then there was the nagging feeling of uncertainty which some had as to whether our children were really the Gentiles that the Lord had told us to evangelize. This doubt was not allayed by the chronic failure of many of our youth to join the church after it had labored so hard to evangelize them. Still our church persevered, under the constant reassurance of its leaders that the religious education of its children (which other churches regarded as duties to one's own) was an act of charity. In fact, New Church education was called "That highest charity in which priests and laymen join hand in hand."
     If we can be said to have suffered from spiritual near-sightedness in discerning the "signs of the times," the same cannot be said for our natural ability to read the "face of the sky."


In the demographic forecasts of our future birthrate, we clearly saw the need for a wider definition of who constitutes the Gentiles, that is if our schools were to have any children and if we were to survive as a viable church organization. And so we began to turn our attention to missionary work.

     But wait, some will say, should this be our reason for doing missionary work? Isn't this being led by the external necessities of the world instead of by internal principles from the Word? Perhaps that is so, but isn't that the way the Lord has to begin with everyone as well as with every church organization? Doesn't repentance and reformation begin from enlightened self interest, that is from our desire to escape the punishments of hell?
     The development of an organization's spiritual life is little different from that of its members. If our individual regeneration begins from self-centered purposes, why should we expect to find an entirely different pattern in the life of the organized church? The reason for our entry into the field of missionary work is not nearly as important as the genuine love of the neighbor to which this work can eventually lead us. The Lord asks us only to trust in Him and obey. If we do, He will purify the motives in our hearts and give us a love which we may not have known before.
     The Lord, however, cannot change our heart if we say that we have looked within and found our motives to be pure. Jesus said, "Ye say, We see; therefore your sins remain" (John 9:41). Hypocrisy and deceit are far more destructive of spiritual life than are admitted impure motives. We may pretend for the sake of decorum, but let us not try to conceal from ourselves our reasons for awakening to the need for missionary work after a century of slumber. Let us admit our neglect and pray to the Lord for His forgiveness, guidance and strength.
     In addition to the need for us to examine our motives for evangelization, there is also a need for us to examine our practices as a church. Missionary work will spread a knowledge of the Writings, and in doing so it will bring an increasing number of newcomers to us. But if our church organization is to grow numerically as well, we must be able to retain a fair portion of those whom the Heavenly Doctrines attract. Keeping those that our missionary program attracts will likely prove to be a much greater challenge than was getting them interested in the Writings.
     Spreading the Writings to the world is the first concern of a missionary program, for this is the spreading of the Lord's spiritual church.


Building up the organized church is the second concern of such a program, for this is strengthening the foundation on which the spiritual church must rest. If we merely spread the spiritual church without strengthening the foundation, our efforts will have little permanency. It is for this reason that we must take a new and penetrating look at all facets of our organization, not merely to make it more attractive to newcomers, but to see if we are really meeting the needs of our members as well.
     For example, do our worship services meet the needs of the various states of our congregation: our youth, young adults, middle-aged and the elderly? Do our services provide joy, hope, and an uplifting experience for those who attend? Many have expressed the opinion that they do not. How should we counter those who say that we have made solemnity synonymous with sanctity and accuse us of creating a sphere of worship that borders on the funereal? Others say that most of our sermons are didactic discourses on abstract concepts that leave one feeling up in the air, but not necessarily elevated. Our prayers have been called powerless and our music depressing. How should we respond to such criticism? Do we need to change or should we wait until the dissatisfaction reaches the level of a consensus, or else fades away?
     Self-examination is as necessary in the life of our church as it is for us as individuals. As an organization we must be willing to re-examine all of the concepts and practices which have come to make up our organization. Self-examination does not mean that everything examined will be modified or changed. It means that everything must be looked at from the broadest possible perspective in the light of the Writings and the objectives which we establish.

ZEAL AND INDUSTRY              1981

     . . . The Lord called together the twelve apostles, and sent them forth throughout the whole spiritual world, just as He had formerly sent them into ah the natural world, with the command to preach this gospel . . . . They are now executing this command with great zeal and industry. True Christian Religion 108






     Because a comprehensive report of the work of evangelization was presented at the General Assembly in June of 1980 and published in NEW CHURCH LIFE for January of this year, this report will be much briefer than usual.
     In general, it can be said that the developmental programs described in that report have been continued and others have been added.
     The main developments include the formation of some more project groups, made up of volunteers living in the Bryn Athyn area. One group is patiently reading through sermons and other material with a view to selecting 24 sermons ranging from introductory to more advanced difficulty and covering the major doctrines of the church. The purpose of this is to select finally a series of sermons or other literature that can be mailed once a month to the people on our existing sermon mailing list, which we are striving to enlarge.
     The second group is investigating the publishing business and all related facets of it. From this we hope to gather valuable information to improve our placement of books in bookstores, and also to learn more of the techniques of publicity.
     A third group is aiming at producing some "model" tapes on answering questions about the church. At the present time this is still at the script-writing stage, but looks very promising.
     The committee deeply appreciates the contribution of these volunteer helpers, whose enthusiasm for their task is infectious.
     The standing committee on literature is about to go to press with its first production-a series of pieces of literature of increasing difficulty on one specific subject. In this case it is the spiritual sense of the Word. As soon as our new budget is in operation, we shall begin producing this material, which is designed primarily to meet the needs of our members when they wish to give something appropriate to a friend who has inquired about the church. Eventually, we are looking to the time when all subjects will be covered in this way. But at least we have made a beginning.
     The training course on answering questions about the church continues to be given a good reception wherever it is presented. Since the assembly there have been all-day sessions in Detroit, Atlanta, Lake Helen and Miami. To judge by the comments of those who have participated, this course achieves its goal-to increase the confidence of our members in answering the inevitable questions directed to them by friends and acquaintances.


One grateful participant even described it as "a great attitude-changer."
     The Committee continues to watch with increasing interest the situation in Ghana, where there seems to be a most unusual appetite for the Heavenly Doctrine. The reports of the Rev. Geoffrey Howard and Candidate Jeremy Simons, who recently visited Ghana (see NEW CHURCH LIFE, November 1980, page 499) have done much to increase not only our understanding of the possibilities in that country, but our eagerness to be of help.
     Probably the greatest step forward was the formation of a special evangelization fund. All members of the church were contacted and invited to contribute to this fund, with a view to building up some capital to provide a regular income for the manifold forms of use that evangelization takes on. The number of small contributors to this fund is most encouraging.
     The Missionary Memo-the bi-monthly newsletter of the Committee-continues to be a very useful forum for the discussion of aims and methods of spreading the Lord's Kingdom more widely. It comes out in February, April, June, August, October, and December. The June issue was mailed, as an experiment, to every member of the Church. As a result, we received several new subscriptions and quite a few donations.
     The morale of the Committee is high as a result of increasing evidence that we are on the right track, that what we are aiming to do not only will produce results but is beginning to do so. We look forward with great anticipation to the next year of our developing usefulness.
     Respectfully submitted,
               Director of Evangelization


     In the past year the Translation Committee pressed forward projects already in hand. The most important of these continued to be the preparation of a new edition of Diarium Spirituale, henceforth to be titled more properly, Experientiae Spirituales. Dr. J. Durban Odhner and Miss Lisa Hyatt spent the majority of their time throughout the year engaged in this work, and the first volumes are very near to being ready for publication.


In addition, 1980 saw the publication of the committee's first production, De Telluribus in Universe in three versions, and several other projects were advanced during the summer months.
     Experientiae Spirituales (formerly Diarium Spirituale). Dr. J. Durban Odhner continued as editor of this work, with Miss Lisa Hyatt as his consultant. During the summer, Dr. Odhner was also given the assistance of Mr. Jonathan Rose, who made a thorough review of several items relating to the proposed first volume and Swedenborg's Index. These included checking all references to the Index in the material excerpted from Explicatio in Verbum Veteris Testamenti (The Word Explained), identification of actual Biblical quotations in this material, numbering the entries in the Index for future reference, and study of Dr. Odhner's preface for final accuracy.
     Thanks to the steady progress made by Dr. Odhner and Miss Hyatt in what can be tedious work, the first of the seven proposed volumes of Experientiae Spirituales is now just about ready for publication. It awaits only the resolution of certain questions of presentation to be discussed by the Translation Committee in the near future. This first volume will contain primarily material extracted from Explicatio in Verbum Veteris Testamenti (The Word Explained), as indicated by Swedenborg's Index to Experientiae Spirituales, but also a reconstruction of the missing numbers 1-148 made from the Index, the "Bath Fragment" (considered to be part of the missing numbers 28 and 29), and three statements from the beginning of Swedenborg's Bible Index of Isaiah and Jeremiah. It will include as well both Dr. Odhner's preface to the work as a whole, and his preface to this first volume. Much of this material has been circulated for preview to representatives of sister organizations of the church, and the editor is grateful for the observations and comments he has received, most notably from reviewers of the Swedenborg Society in England.
     We are also happy to report that the proposed second volume of Experientiae Spirituales is likewise almost ready for publication, owing to the fact that the initial editing of this material was actually completed first. This volume will contain numbers 149-1789, and is now undergoing final editorial revision. It is expected to be ready for publication immediately following publication of the first volume.
     Finally, we are able to report that the proposed third volume, to contain numbers 1790-3427, has already gone through the initial stage of editing, and will enter the stage of final revision some time in the coming year.


     Preparation of a new Latin edition of Experientiae Spirituales, formerly known as Diarium Spirituale (as J. F. I. Tafel titled it), has been an immense undertaking, posing problems too numerous to explain here, some of which were also unexpected. Progress has accordingly been slower than some might have hoped for. Small problems sometimes lead far afield, as, for example, the necessity to identify handwriting other than Swedenborg's appearing in the manuscript. (Samples of the handwriting of A. Nordenskjold, Chastanier, Sibly, Wadstrom and others have had to be obtained, which are now under study.) On the other hand, solutions to these problems will have extended benefit for future work, and we anticipate an accelerated rate of progress as the work advances. Many of the general problems have been solved. It remains to be seen how many new problems may crop up.
     De Verbo. A new Latin edition of De Scriptura Sacra sur Verbo Domini has been completed by the undersigned, with the expert help of Dr. Odhner and Miss Hyatt, for whose thoughtful suggestions and comments the editor is grateful. The editor has also prepared a preface in both Latin and English, which still needs final revision.
     In addition, the editor has begun an English translation of the new edition. The aim is to provide a version in English that is at once faithful to the meaning of the original language and at the same time readily intelligible to the modern reader. To assist him in this, the editor/translator has called on the volunteer help of several readers, some expert in Latin, some expert in English, and some without special expertise. The results have already proven worthwhile. There is no doubt that the final version will be signally superior due to the benefit of the comments and criticisms received.
     It is expected that this work will be ready for preview and publication once the English translation has been finished and the prefaces completed and revised.
     De Ultimo Judicio post mortem auctoris editum. A new Latin edition of this posthumous work (The Last Judgment) was almost completed, under the continuing editorship of Mr. Prescott A. Rogers, with Mr. B. Erickson Odhner acting as consultant. As reported last year, the key to the proper pagination of the manuscript was only recently discovered, and this in turn will require a modification in the traditional order of some of the material. Still to be decided is whether this work will be published jointly with De Verbo (see above), as they are both found in the same codex. If they are published jointly, the publication date may be postponed until De Ultimo Judicio is ready in both Latin and English versions.


     The Old and New Testaments in Latin according to the Writings. This project was described in last year's report. Briefly, the goal is to complete a compilation of Scriptural passages as they are quoted in the Writings, with variants duly noted, to serve as an aid for future translators of the Old and New Testaments and for other New Church students of the Word.
     During the past summer, this work was carried on again by Mr. Timothy Rose and also by Mr. Richard Goerwitz. So far, the Writings' quotations from the Apocalypse, Matthew and Mark have been finally verified and organized. The same process has been begun for quotations from Luke and John. When this collection has been completed, we will have a fully annotated version of the inspired books of the New Testament in Latin according to the Writings, except for those verses which the Writings do not quote. It is a question whether in a final publication of this material we will omit those verses or supply them from some other source, such as from the Biblia Sacra of Sebastian Schmidt, the Latin translation most often used by Swedenborg. There are arguments pro and con.
     Coronis, and Invitation to the New Church. Mr. B. Erikson Odhner spent a little time reviewing and reworking some of the Coronis material. Other than that, however, the project remains as it has since the summer of 1978, in its preliminary stages, due to the lack of an available editor.
     Parallel Passages to Spiritual Diary Numbers. This past summer Miss Marcia Smith finished the first draft of a list of these passages, which is now far more complete than any of its predecessors. Much of the work has also undergone final revision and is ready for publication. The present thought is to include it in an appendix volume to the new edition of Experientiae Spirituales being prepared by Dr. Odhner (see above). It may be, however, that in the meantime we will be able to find a temporary form of publication to make the list available before then.
     Parallel passages to numbers in other works of the Writings. Originally we planned only to develop a list of parallel passages to numbers in the Spiritual Diary, to assist in preparing a new Latin edition of that work. We have since begun to realize a broader value of such a cross-referencing system, however, and so have begun an expansion of the project to other works. Accordingly, in the summer months Miss Smith continued her study into The Last Judgment, Continuation of The Last Judgment, and The Last Judgment (Posthumous), and has developed a list of parallel passages for those works as well.


In addition, Miss Linda Simonetti began a similar list for Arcana Coelestia, starting with volume I. Eventually we hope to develop a complete list for all the works of the Writings.
     "Translator's Corner." Last spring Mr. Lennart Alfelt, editor of The New Philosophy, agreed to include a "Translator's Corner" as a special feature in that journal, in which New Church linguists might find a public forum for exchanges of observations and ideas that bear on the work of editing and translating the Writings and Sacred Scriptures. Edited by Dr. J. Durban Odhner, this forum has been greeted with enthusiasm, and it is our hope that it will serve as a permanent record of the discoveries and insights of our laborers in this field. We need not only to share our knowledge, but to accumulate it, so that those who come later may benefit from those who have gone before. So far it has made an excellent start in this direction.
     Swedenborg Lexicon. We are pleased to report further that the Translation Committee has been able to provide the assistance of Mr. Jonathan Rose to Dr. John Chadwick of England, to advance Dr. Chadwick's efforts in producing his Lexicon to the Latin Text of the Theological Writings of Emanuel Swedenborg. This is a major undertaking, under the sponsorship of The Swedenborg Society, and the Church is fortunate to have a man of Dr. Chadwick's experience and abilities engaged in such painstaking and time-consuming work. Mr. Rose is helping to relieve Dr. Chadwick of some of the necessary but tedious verification of first draft material, in order to speed the final result.
     Conclusion. It has been my pleasure to serve another year as Chairman of the Translation Committee. We have put together a team that is making real progress, as this report may testify. May our contributions serve the Church, as contributions of others have served and continue to serve. Through our cooperative efforts, may we add our efforts and talents to what we judge to be a renewal of linguistic scholarship in the Church, that what the Lord has revealed may be accurately presented and His Word be made a sure foundation of all our faith and love.
     Respectfully submitted,
          (REV.) N. BRUCE ROGERS,




     The book Additions to the Concordance by the Rev. Donald L. Rose was seen through the General Church Press in 1980, and made available to the church through various book centers. This 105-page compilation of references not included in the original Potts Concordance is attractively bound in a cover similar to the original six volumes (1,000 copies first edition).
     The pamphlet entitled How I Would Help the World written by Helen Keller was reproduced and is now available to the public. Future publications being considered are: An Heritage of the Lord-Selected Readings concerning Infancy by the Rev. Robert S. Junge; a revision of Order and Organization of the General Church; a Biography of Swedenborg by Leon Rhodes; and a booklet of Children's Talks by General Church ministers. A translation of the Doctrine of Faith submitted by Dr. David Gladish offering more readable English is also being considered by the committee.
     Replenishing inventories of books and pamphlets for the General Church Book Center is considered as the need arises.
     The Publication Committee continues to invite authors to submit manuscripts for both young and old that would serve the General Church at large.
     Respectfully submitted,


     The work of education is ongoing and often thankless. This is no less true with the General Church Religion Lessons program, a service offered to our isolated children through a correspondence course in the study of the Word. Counselors and teachers, all volunteers, continue contact by mail with our scattered children, nearly 500 enrollment. Recognizing that it is something less than what our church schools can offer in the religious curriculum, these dedicated women, using our available course material, keep a warm and friendly contact with these potential New Church men and women throughout the world.
     The director meets monthly with the chairman and vice-chairman of the Religion Lessons Committee (Mrs. Leon Rhodes and Mrs. Dan McQueen), the current president of Theta Alpha International (Mrs. Edward Asplundh), the festival lessons head (Mrs. Leonard Gyllenhaal), the coordinator of the pre-school program(Mrs. Boyd Asplundh), the chairman of the General Church Music Committee involved with cassette tapes for little children (Mrs. Douglas Taylor) and the coordinating creche figure head (Mrs. Lawrence Glenn), where progress on these various activities is discussed.


These dedicated ladies carry on a rich heritage of the Theta Alpha, so conscious of educating children in the church in the letter of the Word, no matter where they live. The church in general, and isolated parents in particular, owe a deep debt of gratitude to these conscientious volunteers.
     This correspondence school continues to meet the needs of adults in isolation who receive only occasional doctrinal instruction, through courses in The New Jerusalem and its Heavenly Doctrine, Heaven and Hell, Divine Love and Wisdom, "The Doctrine of God," and "The Doctrine of the Spiritual World." Isolated adults are encouraged to enroll in this program by writing to the director.

Cassette Tapes for Little Children

     Additional tapes are being prepared for little children and distributed through the Religion Lessons program by its head, Mrs. Douglas Taylor. Parents of pre-school children are encouraged to write for these tapes, especially those that teach simple songs based on stories from the Word.

New Church Home

     This monthly publication, addressed especially to isolated New Church families, provides children's talks, doctrine for the young and articles addressed to the parents in its pages. Recent featured series include interviews of parents in isolation and those with special interest and experience in the great work of religious training in the home.
     A recent survey taken of readers of New Church Home indicated strong support for this publication, both in form and content, which was gratifying to the staff. Skyrocketing printing costs, however, dictate bi-monthly issues for the balance of the 1980-1981 volume, and possible increase in subscription rates next fall.
     Theta Alpha International continues to sponsor the "Explorer" insert, which features articles, poetry and drawings for and from the children. We are grateful to its editor, Mrs. Stephen Maxwell, for her four issues this past fall, and are sorry to report her resignation due to moving. We welcome Mrs. William Fehon, her replacement as editor.


     We continue to encourage New Church parents not yet subscribing to this publication to do so by writing to the editor.

Visual Education

     An inventory of 35 mm slides continues to circulate to pastors in the field, isolated parents, Sunday School teachers and local Bryn Athyn religion teachers. We call to your attention especially those fine slides that can be used to illustrate the festival occasions. The following statistics describe our circulation for the last three years:

                               1978           1979           1980
Slide sets                         62           82           38
Total slides                     1,412      2,377      766
Number of borrowers                24           39           16

Sunday School

     This committee, originally limited to members of the Council of the Clergy, but now open to laymen, continues to offer a wide inventory of resource material and supplies to various church centers. Mrs. Boyd Asplundh, an active volunteer on this committee, and acting secretary, is primarily responsible for this great service available to Sunday School heads. She and her numerous volunteers keep in contact through monthly newsletters that include samples of new material and teaching aids, making it a fine corollary to the Religion Lessons program. Pastors and Sunday School teachers have discovered the wide range of material available to them through Myra Asplundh's resource center here at Cairncrest. Those active in this field are encouraged to submit their projects to her so that they can be shared with others in this important work.


     Though the many volunteers who offer their countless hours and varied talents to the above programs ask nothing in return other than active utilization of their efforts, the church at large should be cognizant of their contribution. Their love of the church, plus a feminine perception of the need for developing an affection for the Word with our young, is ultimated through these varied uses being offered by the General Church. We acknowledge our debt to them and thank them publicly through this report from its director.
     Respectfully submitted,




     The office bearers of the committee remain the same as last year: Mr. E. Boyd Asplundh, Secretary; Miss Elizabeth Hayes, Treasurer; and Mr. Norwin Synnestvedt as Vice-Chairman. The latter gentleman has one advantage over the other office bearers: his work is such that he is sometimes off-duty in the daytime, resulting in the actual accomplishment of many projects that needed doing.
     A new activity mentioned briefly at the close of last year's report was the improvement of the sound system in the Cathedral by the Cathedral Sound Committee, of which some members of our committee were invited to be members. This has taken considerable time, expertise, energy, and devotion to duty. We are quite confident that the results will eventually be satisfactory to all. At the time of writing, the public address system has been considerably improved, but there are still technical problems to be overcome as far as the recording of services is concerned. However, we have every confidence that these too will be solved in the near future.
     At our annual meeting on October 29, 1980, our treasurer reported that at that date our net worth had increased by $2,229.03 to $32,502.29. Our income increased marginally by $357.16-mainly from an increase in the income derived from sales of recordings. Surprisingly, our expenses decreased by $441.61, so that our profit for the year was $2,229.03, an increase of $1,789.88 over last year.
     This is not, of course, a matter for complacency. It is very encouraging that we have come out on the right side of the ledger, though there were times during the year when this did not seem possible! We make no charge for borrowing tapes, being completely dependent on the financial contributions of users and special contributors. Again in the past year these contributions were down by about $600 in both categories. We can only hope that we will be allowed to continue supporting the work of the church, and that cutbacks will not be necessary.
     We depend upon our volunteers-not only those who volunteer to contribute financially, but those who volunteer to contribute a great deal of skill, time, energy, and plain hard work. Without the help of these volunteers throughout the church, we simply could not do what we have been doing for the church for over thirty years. We also owe a considerable debt of gratitude to our office secretary, Mrs. Joseph McDonough.
     Respectfully submitted,
          DOUGLAS M. TAYLOR,




     Although I began to write the editorials with the August issue, I did not do anywhere near half the editorial work for NEW CHURCH LIFE in 1980. The work fell to Rev. Morley D. Rich, and to this was added the work of teaching me the procedures that the work entails.
     In the autumn I sent out a letter to members of the clergy asking that ways be considered to promote more reading of this journal and asking to be informed of potent