OUTLrNE NOTES                    CONCERNINGTHE AGREEMENT AND DIFFERENCES                      BETWEEN       ,.            ...
NOTEfiDe Hemelsche Leer, -uf which the English equivalentis "The Heavenly Doctrine"-is the name of the journalpublished by...
PREFACE.    These ûlitline notes are the reslilt of a request by theMinisters and Leaders of" The General Church " Mission...
CONTENTS,                                                                  PAG~: 1. THE DOCTRINAL AGREEMENT,              ...
OUTUNE NOTES CONCERNING THE AGREEMENT AND DIFFERENCES BE:TWEEN "THE GENERAL    CHURCH" AND "TITE HAGUE POSITION."         ...
2                               II.         THE ESSENTIAL DIFFERENCE.  THE FIRST THESIS OF DE HEMELSCH E LEER.  In examini...
flNutes on tlte ubulJe naliled DiJ/erence8.   The fkst essential difference arises in Ihe use and appJii­cation of the ter...
4state about lhe Scriptures. Bence the sUllement "TheDoctrine of the New Jcrusalem concerning the SacredScripture, must be...
!)     parent. The WRI TINGS, tü lhem are llll:ic] :lllÛ     transparent hecause a sDirilual anc! cClcstial sense     are ...
e    Ü.      Divine lrnlhs in lhe leller are rarcly found un­              coyere((.      7.	 Divine lrulhs are elolhed in...
7we do nolaccept Ihe premise and make it a base of argu,·menL. wc do nol a (:r.cr>1 Ihe Hagne views. Ever) olle isfree ta ...
Rth aL Lhe human lace apart from heavcn wonld he likea ehain without a ho)k; and hC:1v(n wilhout IhehUl11an race would be ...
9       (See also section in T.C.R. lnLiLlcd "The Sacrccl     Scripture;" "The Four Doctrines;" (SeeLion on "The     Sacre...
lO oDcnina of lhe sDirilual sense of lhe WOId in which the Lord is in His own Di vine Light."       (Cm"onis: Miracles IV,...
11          "Why, flom being a philosopher, 1 have ]wen      chosen? Answer: The cause of this has been LhuL      the spir...
LZ  The phlase, however, The Wrilings arc the Word" maybe used, providing we undcrslnnd lhe many phases of Ihetenu VORD, v...
1:l   If then the term "Word" can cmbody such a vUlÏety ofmeanings, itcan be used-if one pleases-to SD dcsignatljthe Wrili...
14  "The wonderful things seen            These words" signify thatin the world of spirits and in       each genuine ratio...
15   "For this reason it has            " Here also there i8 clearlypleased the Lord to prepare        spokan of the illus...
Iô .. They are dressed aCCOJ ding           " As has been shown aboveLa their diligence, especially,        their diligenc...
]7   Lccr in illlerpreting T.C.n. 228.      BlIt, at o,lhlr times,   Lhe change definitely leads in Lhe Wl"Ong direcLion a...
lK    Ihe S[.Jirilual and Nalural Suns, the Spirilual anù    N atllral Almospheres, The Hem"cns, Divine Trulh, The    Word...
19phrase The Vrilings are the Yunl," wc do nul in auy ~iaY discredit the Divine Aulhenlicily of the Vrilings. The.varc, if...
20                               III.                TRE SECON D THE8r8 OF                DE HEMEL8CH~ LEER.          ,. T...
Hdefined in any detail, how individuals are to understanqthis or that doctrine as given in the Writin(!s. For suchmaUers a...
;J,!."The Hague Posi lion" slales:­          "lhl! L~tin Ward without Doctrine i5 as a cCltld:e­       stick without light...
)l                                <,,1"    a. sign Ihat lhey Vere devoid of truths; fol in the    spiritual world gamlents...
~·1  wrillen; for if the ultimates of revelalion mc distinclly  different, then the means of unfo!ding th·:~se u11imntcs  ...
:!:idoctrine that is in heaven" (H.D. 7). Tt is :11so said.as in number 3712, that "hy doctrine is mcanL theWord as it is ...
26      case is the same in general with the dllln.:h Whèll it      is being established anev-Ihe doetrlnals of g)(id and ...
Z7                           IV.                lHΠlHIRD lHESIS OH                DE HEMELSCHE LEER.      "The genuine Do...
ZR  (verses 5,6,10 lo 13). Thal lhe ùodlÎlle of charily  und faith is spiritual trom u !celeslÏell origiu (vers,:) 7).  lh...
20 into which He was bol11, and which He derived from the mother must necessarily b:? put off in order tbal He miJ!ht 1;mt...
~fJ    exlernat sense of the Ward lhe dodrinc of f3ith does    indccd appear as if il poss::ssed much from Othe    rationa...
31     6.	 That the dodrinal things of fa.ilh, at"c iù lhlil          entîlely from the Divin~;whidl"is i~irii,tely above ...
:~2     "    The thought that I:he (Heviewing Dr Actou, Rev.doctrines of the New Church Pfeiffer states:·)must be drawn fr...
:Ll   Te could conliuue lo (ruole aL lellgtll and pl ace sLl [(1l1(!1l agaillsl statement, for this Jitcrature hns been se...
:-1ullderslanding, allhough by a spirilual love of nses,which is loyetoward the neighbour. This deglee maygrow ll1 fike ma...
:35  There is then the need tü keep in mind that the COIn! ­munication: by means of correspondences, "IS NOTSENSIBL y FELT...
:"$(i                                 v.           THE USE OF. THE TERil "DIVINE."  Interwoven with the consideration of t...
:17                                        llwrey lil:l can lecuive good                                        and trnth ...
:H<Divine and the other not Di­            orderly to spaak of" the Di­vine, but that the one is the           vi ne t hi ...
:i!)   This discussion covcrs many, many pagês . but <In idl<lof the difference of view may be obtained from theforegoing....
:10A.C. 2023: ,:lnd la lJzy seed aller il/ce. (Gcncsis XVII:i.)       "That this signifies the Divine thmce cterived Vith ...
41 js si~nlfied somclhing of the Lord (as has been shown in the preceding pages throughout.). (3) So il is with lhe chul"c...
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F w-elphick-outline-notes-the-general-church-the-hague-position-alpha-ladybrand-ofs-south africa-1939

  1. 1. OUTLrNE NOTES CONCERNINGTHE AGREEMENT AND DIFFERENCES BETWEEN ,. THE GENERAL CHURCH " AND THE HAGUE POSITION"Based upon, and supplementary to, Lectures given to the Native Ministers of the General Church Mission in South Africa, at the va rious 11 ission Sta tions. DECEMSER. leSe-JUNE. 1939, BY REV. F. W. ELPHICK. MISSION SUPERINTENDENT. PUBLISHb:D BY TH"~ AlITHOR, Printed By The General Church of the New J erusalem. (Mission in South Ahica) Alpha, Ladybrand, O. F. S.
  2. 2. NOTEfiDe Hemelsche Leer, -uf which the English equivalentis "The Heavenly Doctrine"-is the name of the journalpublished by those favouring the new doctrinal position. The "Fascie/es" referred to in the text arf extractsfrom this journal translated into English.
  3. 3. PREFACE. These ûlitline notes are the reslilt of a request by theMinisters and Leaders of" The General Church " Mission inSouth Africa, to have the two sides of the recent controversypresenced to them. This treatise, however, is not intended to be an exhaustiveone; but it is hoped that the brief analysis made, may he ofuse to those who are trying to understand the CrowningRevelation. F. W. E. "Alpha," Laclybrand, O.F.S. August. 1939.
  4. 4. CONTENTS, PAG~: 1. THE DOCTRINAL AGREEMENT, 1 II. THE ESSENTIAL DIFFERENCE ­ THE FIRST THESrS OF De Hemelsâll! Lclr. , . 2TIl. lHE SECmW THESIS OF DI f{rmdscl1f l.ecr. . . 20IV. THE 1HIRD THESTS OF 1)( Hemelsclie Le(I. . 2 V. THE U SE OF THE TERM ,. DIVINE." . 36VI. HUMAN GOOD AND HUMAN TRUTH. 48VII. CONCLU DING REFLECTIONS. . .. 52
  5. 5. OUTUNE NOTES CONCERNING THE AGREEMENT AND DIFFERENCES BE:TWEEN "THE GENERAL CHURCH" AND "TITE HAGUE POSITION." 1. THE DOCTRINAL AGREEMENT. Ailhough the followillg notes will be chieny concernedwith the differences between "The Genelal Chllrch" andThe Hague Position" in the interpretalion of a number ofdoctrines given in the Yritings of the New Church; yetit is usefu!, in the first place, 10 oulline the ngreemenl offaith existing between the two secticms concerned. Suchagreement, we suggest, may be expressed in the followingbIÏef statements:- Bolh groups hel ieve: 1. That God is One in Essence and in Pelson, in Whom is the Divine Trinity of Fathet, S:m, and Ho!y Spirit. 2. That the Lord came into the worlel to glorify His Human, and thus redeem the human rncc. 3. That al! are saved who bclieve in Him and keep His Commandments. 4. That is, ln other words, bolh acknowledge the Faith of the New ChUlch in ils Universn! and Particular fonns, as given in "The llIle. Christi:)]} Religion" in numbers 2 and 3 of Ihat ·work. 5. Both sections believe in the rrhree Essentials of The Church," namely: ­ 1. An admowleclgmcnt of the Divine of (he Lore!. 2. An acknow1ldgmCnt of the !wlincss of the Ward. 3. The lire which is called charity. (D.P.25Û/:3) 6. Bo th hclieve in: ­ 1. The Divine Aulhority of lhe SClipluJCs (Aecording 10 the CanoI) in A.C. 10.32;»). 2. The Divine Authorily of the Theologien! Wrilings of Emanuel SWCdCllhorg. 1
  6. 6. 2 II. THE ESSENTIAL DIFFERENCE. THE FIRST THESIS OF DE HEMELSCH E LEER. In examining the differcnces, it js neccssary to have weIljn mind the PRINCIPLES of both groups as cxpresscdby each group officially and in prinl. The first and essenlial diffcrence is found hy comparing"The Faith" of "The General Church," [lS expressed in theofficial pamphlet, published by that body, Vith the First ofthe Tinee Leading Theses of De H emelsche Leer, as foundon several of the tiUe pflges of the English Fascieles. These read:- THE GENERAL CHURCH. THE HAGL E POSITION. The Sacrild Scripture is the The Writings of EmanuelWard of God and the Divine Swedenborl{ are the Th i l dTruth. It has a spi ri tua 1 Testament of the Word of thesense within the literaI sense, Lord. THE DOCTRINE OF THEand is given for the use ofange1s and men. The Lord NEW JERUSALEM UONCERN-has made His Second comillg ING THE SACRED SCRIPTUREby means of a man, His Ser- must be opplied to the thleevant, Emanuel Swedenborg, Testaments alike. (lst of thebefore whom He manifested Three Leading Theses; backHimself in Person, and whom of Title Page, De Hemelschehe filled with HiM spirit toteach the Doctrine of the New Lee1, 3rd-6th Fascicles; Feb.Church, through the W ord 1932-Aug. 1936.)from Him. In the doctrinesa revealed, the Lord appears On Page 80 (1st Fascicle) itas the W ord to establish on is also s t a t 3 d: "Thil t theea lth a New ChI i s t i a n Writings are the Word mayChur0h, which is signjfied by now for the first t i 111 e bethe New J erusalem in the rationally ullderstood in par-Apocalypse, and which is to ticulars C10W that it appearRbe the crown of ail the Chur-ches which have hitherto in particulars that the Doc-been in the world." trine concerning the Sacred (Extract from .. ASta temen t Scripture must be oppli(d toof the Order and Organization the ln without difjerea,ce Qndof the UêneraTChurch ortne reserve.":N ew JëriïSâlem I)"y theTa teBishôp-N. D. Fendleton, BrynAthyn, .Ben. 1925, revised,amended and reprinted 1935.)
  7. 7. flNutes on tlte ubulJe naliled DiJ/erence8. The fkst essential difference arises in Ihe use and appJii­cation of the term WaRD. "Are the Wrilings the Word?" has b(en a cOI1tI,wersialmaltel for the past one hundred and sixtY years. ln 1875 the "Academy of the New Church" to:)k a firmsland on the Divine Allthority of the Writings, and indeveJoping a slrong affirmative attitude to [haC DivineAutholity, the concept thal Ihe Writings wele, and ShOilidbe regarded "as the Word" became more fjrmly estahlished.Later. when The General Church" wasfonned. and the"Academ,y" conCined to cducalional uses wilhin the Chnrch(see note helow) * the phrase "The Wlitings are the Worel"became of common usage. Note, however, the very CUlerU}1lhrasing in the pamphlet just quoted, namely: "In theDoctrine so revealed, the Lord appears as tlze lo{d, toestablish on earth a new Christian Church." Note. too, "the (lhrasing of the cleed in the GCnernlChurdl LiIUlgy: (See Genclal Offices Nos. 1-7. ~ "1 believe ln the Sacred Scriptures, the Word of Goel, the Fountain of Wisdom, the Source of 1ife aI1V the way to heaven." "1 beJieve in the S2cond Coming .of Ihe LOI·el. in the Spiritual Sense of the Votd, and in the Heavenly Doctrine of the New Jcrusalem." Berc we nole that nlthollgh the Wrilings are regnlded"as the Word," yet distinction is made between (hem ane(the Script ures, wÎlich in Chri~tian lands and by theWriLings thcmselves, are called THE WaRD OF GOD. But the Hague School devel,~ps a furlher dedllcl:ion andemphasis. Without nny consielela1ion of othel teachingsin the Writings, the Hague School l,lkcs it LI g([lnted ihatTHE WRITINGS ARE THE WaRD, and then applies 10them "without elifferenec and lese-rvc" what the Wrilings ;, .. The Academy of the New Caureh is a body of the ehureh organizedunder the laws of the State of Pennsylvania" for the pnrpose of propagat­ing the Heavenly Doctl-ines of the New Jerusa!em, prolllot.ing edücationill ail its various forms, cducating young men for the ministry, puhlishillgbooks, pamphlct.s and othrr prinlcd matter, and establishing a libr>1ry."These uses of the Academy are now bein~ conducted at Bryn AthYII,PennFlylvania." (Ordcr and Or,.:auization of the Gp.nera! Chnrch, Page 7. )
  8. 8. 4state about lhe Scriptures. Bence the sUllement "TheDoctrine of the New Jcrusalem concerning the SacredScripture, must be applied to the three Testaments alike;"calling the Writings the Third Testament. uU:, ihen is the First Thesis. lt is a premise. H isa base bath of faith and of argument. HOW IS THIS STEP ARRIVED AT? If we tum to pages 77.-78 of the First Faseicle we findthis statement:­ "We read further; "From this il may be denr lhnt those who read the Word wilhout Doctrine are in obscurily concerning al! truth. and that their mincis arc wavering ane! unsetLled, prone to error, ànd n]so fall into heresies, which lhey also cmbrnce, in Celse the,) are urged by favour al authority, and thcir repulation is not endangered. F or the W onl is to l11e111 as a candiestick "iilhout ligiü :uid the.v sec many things in the shnde, whercas they see hardly anything, for the Doctrine alone is the lamp" (n.228) ie T.C.R.-; here il dearly appears that thcy vho read the Word ,,,ithout Doctrine, are in obscurily as to ail truth. From Ulese few passngcs il m<l.,v be evident that the Chureh cannat possibly intcriorly ,understand the Vriiings, unless it form for itsrlf according toorcler a Doctrine which shall show it the way. In further Confirmation we shaH now quolc only one mDre passnge lrom the same York, :1l1d, in mC1er to have this tIuth speak sa mllch more clearlv ,YC shaH (a eh lime where the words "the Ward" occur, read "the Wrilings" instead: "1~he gcnuiJe truth, which will belong to the Dcctrine, appears in the sense of t!Je letter of the WRITINGS tJ Lhosc only who arc in cnligblcllillcnt from the Lord. EJ1­ lighlenmentcomes lrom the Lord alone, and i.~ wiIJJ [hase who love truths because they are llllths, and malec thern to the uses of lire; Vith ethers there is no cIilighlenrnent in the WRITINGS. These arc the"y who are enlightened when they read Ih: WR1T1NGS, and ta whorn the WRITINGS arc lucicl and Irans­
  9. 9. !) parent. The WRI TINGS, tü lhem are llll:ic] :lllÛ transparent hecause a sDirilual anc! cClcstial sense are ln every parr of the WRLTINGS. ane! lhese senses are in the light of Heaven; IherefOl-e lhe Lord, by these senses and the light therdrom in1lows into the nalma[ sense of the WIUTINGS. and inlo the light thereof in man. ,The COI1lrary is the case Vith those who read the VRJTINGS from 1he doctrine oF a false religion; but still more Vith them who confirm this doctrine from lhe WRITINGS; wilh suèb the trulhs of the WRITINGS are in the shade of nigh~, a ne] the falsilies in lhe light of day. They read the truths hut do not see them; and if they sec the shuc}ow of them, the)" falsiry lhem. ConsequenUy their light in the spirilual things of the Church heeomes mcrely natllral" (n.431,232); il is not diffiClI1l ta sec in lhcse words a Divine description of the state of those who read the Wrilings wilhout the rational cO...!:lnilion of the Dodrine of the Chnrch lhat the vVriling;; nre Ihe Worel ilsclf; but just as in the Jirsl sta/.c, ovhich W;lS n:1tural, and which ruled up to the presrnl, al! lire and truc prosperily resulted from the c:~gnilion lba/. lhe Wrilings are the Ward. so :il will aupear in the fu,l:urc that the Chmch will j-îse ta ils second stale, which ,is spiritual, only in sa far ~ adually :;œplies the DOCTRINE OF TT-lE NEW JERUSALEM CON­ CERNING THE SACRED SCRIPTUHE in aIl ils par­ ticulars ta lhe Vriliugs" lu lhe i"Dhird Fascicle, pages 130-132, wc also fincl sneh.stalemcnts as the folloing: ­ "TIIESES: 1. The Writings are the Worel. The Tltre Christian !?ell:(lir)rl, 226: 2. The Worcl witlJout· Jjoctrine is nnil1tclligihle. ;i. The Word, in ils literaI sens(, COllSISls of pure correspondences . 4. Spiritual and celeslial things lie hiclclcn in that leUer. 5. The lelter serves as a hnsis, and spirilll;ll lhings arc confirmer] Ihrrrin.
  10. 10. e Ü. Divine lrnlhs in lhe leller are rarcly found un­ coyere((. 7. Divine lrulhs are elolhed in app(arances of IlUll1. 8. These appearanecs are aceoll1111odtlled to lhe ap­ prehension of the sim pic. 9. Some things appear ta be eonlractictory. 10. There is not a single contradiction in the Word seen in spiritual light. 11. Such being the natme of thc Ward in th~ literaI sense, il is very cvident that wjthOllt Doctrine the Ward cannat possibly be lIndcrstord. Bere wC only quote 11 of the 32 statemcnts made, reler­ring the reader ta T.C.R. 227 to 233.. On2 shoulrl lcac!the enlire set. Now this direct way of describing the nature of theWlilings, slaling thal they are "Ihe Ward" nnd then npply ­ing Vhat the Writings teach about the Word---ll1c Scrip­tUi-cs-in the "Doctrine of the Sacred Scripllll,>"-~lIlrlapply this ta the Writings "without d:ffcrence and llserve"needs ta be examined. FirsLly. may we aller the subjcct malter or Ihe "Doctrineof the Sucred Scripture" tlS givcn in the sever:Il work:> orthe Wrilings! The orclinary rules of tllll ring <.ln <Iuthors meaning forbid, Jel alone thc fael that we are altel"ing the teaching of Divine Revelation. Who are we to do such athing! But if wc do make the suggestcd change, what hnppens?It immcdiately forccs lhe conclusions tlwt:­ 1. The Writings have a literai sense, likc Lhe Scriplurcs. 2. The Writings have a Naturnl. Spiritual and Celestial sense, Iike Ihe Scriptures. il. The Wlitings ale wlillcn acc.orcling to "pllr," CC)l"­ les pondcnces. -1. The Wlitings, witl10ut Doctrine, arc as a cHl1cllesUck wilhollt lighL, and those wh.:> lead Lhe Writings witllout Doctrine are in clarkness <18 10 ail lrlltl1. The Hague position accepts lhe change nnd eontilms the allplicalion of what is said of the SClipt11l"cS to the Wlilings, and lhis "wilhout diffcrence and reserve." If then, wc accept the PREMISE as :true and make it a baseof argument, we aecept the Dlitch School of thOllght. If
  11. 11. 7we do nolaccept Ihe premise and make it a base of argu,·menL. wc do nol a (:r.cr>1 Ihe Hagne views. Ever) olle isfree ta sec Ihe differenœ and in lleedom. eilher aecept l;rreject Ihe premiM!, according as Ihey,see the Irulh as givenin Ihe Writings Ihemselvts. ft is cieal Ihat if we aCCCIlCIhe premise,and mukc Lhe conclusion, wc are faccd wHha new mode of expGsilion, Concerniug Ihi.;; wc shall refer10 ialer. Here let us noIe how one is ta lI11clersland the term"WORD" in the phrnse "The Wriling~ are Ihe lord." IL is necessary la find out from the Wriiings the follow-ing: - 1. How the Wrilings lcfel 10 lite Scriplull~S. 2. How lite Writings refel La themselvcs. O., piaced in anoLher way, How dGes Swedenborg himsell lder 10 Ihe Doctrines of Ihe New .Jerllsaiel1l? Consider Lhe lirsL propcsilion.1. How do the Writin(j8 re/el tn the 8criptU?es. The following arc a fc quclalions ouI of m:lll.: "1 have been laId how lhe Lord spoke wilh Ihe propheLs Lhrollgh whem Ihe Word Vas given, H~ did noL speak with Lhem as He did with Ihe an(i~llts. l>y influx into Iheir inleriors" but IhrCllgh sp;rits who Vere senl La Ihem, whom He filled wilh His presence, and thus inspircd wilh Ihe words whdl they dietatLcl 10 Lhe prophels; sa Ihat it was Iwl infiux bul dicLaliiHl. And as thc words came [orlll direcll) from the Lcrd, eaeh one was fi!led wilh Ihe Divine: 11lld cOlllains wilh- ill it an inlernai sense. whidl is sLlch Ihal the ,ll,gels of hensen underslnnd lhem in a henv,llly and spiritual sense, whcn men pcrce:ve them in a natlllni se;lse. lhus has Lhe Lord conjoinecl heavcn and Ihe worlel by mennsof Ihe Ward." (B.IT. 25-1.) "As Ihe Lorels Di"ine influx does néll stop l11i.!n~·. bul gocs on Lu ils ou[m~sls ... nnd fiS this micic!:c parI Ulrough whic:h it passes is Ihe alJgcli,~ heavPIl, while Ihe outmosl is in man. and as nothing can exisl un- connectcd, it follows Ihat the conneclioll :1l1cl conjunc- lion al heaYCIl ,vith the hlllHall race is su ch Ihat one Itas iLs permanenl exislen(c~ from tlte I)lhel ar,cl
  12. 12. Rth aL Lhe human lace apart from heavcn wonld he likea ehain without a ho)k; and hC:1v(n wilhout IhehUl11an race would be I:ke a hünse wiLheut loundalion.nut man has so severed th:s connrcLion with heavcnby Lurning his extrriors away from heaven and tllrn­ ing them to Lhe worId and t~ s~1f hy méans of his love of self and of the worId, theleby sa wilhc!IHwing himself, Lhat he no longer serves as a bnsis and foundaLioll for heaven, thercfore Ihe Lord has pl""idcd a medium to serve in place of Lhis base and 1ouurlalion for heaven, and aiso for the conj llnction of heavcn Vith man. This medium is the Wore!." (I-I.I-I. :lO4-5. See aiso B.B. 306; A.C. 1775,1776; C.L. 128J " ...... Heaven is in its wisd!Jm fl"Om Lhe Word when il is being read by man, and ihc:1 aL the same lime Lhe man is in conjunction wiLh hrav(n. "P) thls end has s llch a Vord been gi ven ta m an. From t!lis iL follows that if this medium Df conjunction were n t in Ihe world, conjuncLion with heflvcn would p~r;sh, and ViLh this conjunclion aH glod of the w,"I1 and tmth of the underslanding in man." (A.C. 10542.) nhe Ward, beillg Divine, has not b(en wlitlcn folman only but also fJr the ange1s with man, in orc!el"ihaL il might serve noL only for the us~ Lo thr iJumanrace, bul also for use in hcaven and that in this waythe Ward is a medium ul1iiil1g heawn w:th the earlh.This union takes place by means of th~ r.hurr.h, ar.din fael by means 01 the Vard in Lhe chnrc!l, whicl1is for the reasan that it is dislingnished llnm al! otherwriling." (A.C. 2310.) "The Lord speaks ViLh the man of the ,churehthrougll no other way than LhrougiJ the Ward Butthe Lord spoke with Mcses and the Pro.phcls by aliving voice, in arder that the Ward might be pro~mulgaled, and be su ch thal each amI aIl things havean internai sense.;· (A.C. 10290.) "IL iSDcrpetuai :carrespondences [hat make lhe "Nordho(y and Divine, for thus by ascenl the literaI sensebecomes sr>irilual, and Ihis even ta the Lord. where ilis Divine. This is inspiration." (A.C. 4373.)
  13. 13. 9 (See also section in T.C.R. lnLiLlcd "The Sacrccl Scripture;" "The Four Doctrines;" (SeeLion on "The Sacreel Scripture"); "The Vorel" as rec rre cl 10 in "The White Horse;" also A.C. 17H/-17ï/, 1869-18/0; and A.E. 1065-1089.) From snch passages we learn cunCCrning 1he slrucl ure,function, place ~U1d use of the ScripLurcs, callcd in lheVriLings "The Ward." Turn, now, Lo the second proposition, namcly:2. nôw t/w TrVriti/lfls re/er tu tlwm,selves. :oLc such passages as the foll:nvillg: " ... In order Lhat the True Christian Brl igi~H1 lJl ight be manifested, it Vas absoluLply necessary that S::mlC one shoulel be inLrocluceci iuto Lhe spiritual worlel, and delive [rom Lhe mouth of the Lord genllitH tnllh ont of Lhe "Tord. lIle Lordcannot eniightcn an.·on(~ ",ith His light, unlcss He is approac:l1ed illlJ11ecliatdy :1l1cl acknowledgcd as the Ged cf hcaven." (Invitation 38.1 "II has pleased the Lore! 10 prepare me flOl11 my earlicsl Joulh ta 11erceive tlle Vircl, ancl r-h~ has inLI()c1uced me inLo the spiritual w nIcI.. :md Jws (11­ JigIlLened me wilh the Ji.glil of Hi, Wonl m:rre ploxj:­ maLeiy. }rom this iL is manifesL that llis surp:s<ses ail mirac:lcs." (Invitation 5.). Sec <11so 4:3 <Incl 41.) "Anyone may sec that th" ;poen~yps( c:JlIcl 11("pr he eH)lainccl excCJ)t by the Lord nlone, fDr the single words there contain a rc alla , which c()ulct neVCI be known ",jthout singlliar illusLrai III and th li"; reve­ lation. Whererore il has pleased the Lord tf) qpcn 10 me the slght of m." spirit and ,lo teach. DJ not bllieve. therefore, thaL 1 hnw Laken anYlhing lherc~ lrom my~ self. nor lrom an~: angrl~ bu 1 frum ) ill~ Lord :ilom. (:.R. Preface.) " ... In pla{~e or mirades, there !las. aL this d.I). [a!;en place a manifestation of Ihe L:Td IIil11sllr. an intro­ mission inLo the Spiritual Tor/d and cilliglltlllm:nt there by immccliale light from the Lord in sueh .things as :lrr intprior Ihings of .the (hmch. BII! chi:JIY the
  14. 14. lO oDcnina of lhe sDirilual sense of lhe WOId in which the Lord is in His own Di vine Light." (Cm"onis: Miracles IV,) "From lhese and many oLher lhings in llw Wont it 1S evident that the things which cxist in Lhe spiritwü world appeared to many before and after the Lords Advent. Why wonder thal they shoulÜ appear nuw also, at the beginning of a church or at the dcscent of the New Jerusalem from the Lord, out of heaven," (CL. 40,48.) "In the New Church il is permilted lo enter with the understanding and to penetrate aH its secre/s, ar.d also to confirm them by means of the Word, This is because its doctrines are continuous tnlths laid open by the LOld by means of the Ward." (T.C.R. ,,)08.) "For several years I have talked with spirils and wllh angels; nor has aqy spirit dared 0 any angel wished to tell me anything. still l~ss to instrucL me about any matter in the Word; but I have b2en taught by the Lord alone who was revealed to me." (D.P. 135.) .From the "Documents":­ "When heaven was opened to me, I had first to learn the Hebrew language as weIl as the correspond·· ences, according to which the whale Bible is wriUen. which led me to read the Wortl of God many times; and as Gods Word is the source whence al! Lheology must he derived, I was enabled therehy to receive in­ struction from the Lord, who is the Word." (DOCll~ ments 234.) "[fhe style of the Word consisls altogelhcr of cor~ respendences, wherefore it is effective of immcdiatc conjunction with heaven; but in doctrinal writings thcre js a different style, which indeed has commulli­ cation w1th heaven but Înediatelv." (Documents "2!J.4.) ~ 7.­ "These writings of mine, concerning the New Jeru­ salem,cannot be called prophecies but revelatians." (Documents 229.)
  15. 15. 11 "Why, flom being a philosopher, 1 have ]wen chosen? Answer: The cause of this has been LhuL the spiritual things which have been revealed at the present day may be taught and undersLoocl nalurally and rationally." (DocumenLs 232.) Passages of the above namedéharactcl could he lTIul­tiplied, but sufficient have been given to denole the slruc.[Ure, function, place and use of the Doctrines of the NewChurch revealed through the insLrumentality of Emanue[.swedenborg, but from the Lord. I-Iow, now, lan we come to the conclusion that ":TheVritings are Lhe Word." Only by slll1u!.1arizing a ron,..victioll which has grown up in the New Church, par­ticularly in the "General Chureh." This summary cOllidJead as follows:- Since Divine iTruLh ean onl.v he givcn to men hy Divine Revelation, and since Ihe HewlaLion given to Emanuel Swedenborg was Tro/11 the Lord alone, and not tram a man, therefore tfle Wrilings given .through Swedenborg are a Div.ine Revelation whi2h contains Divine ilruLhand Divine Doctrine-or the Lorets Vord Lo men. Since wliat ploceetls flom the Lord is Divine Tluth. or His Vord. thereforc "lIlE WriLings alC the Ward" by means of whieh the Lords Second Coming is made l(nown and the New Churdl rs(a[)ifshed. Since the Vritinê, in sa manv words. nevel lail thcll1" Jsehes 11Ihe Worel," th(~rase~The VrÙings are lbeV6RI"ls, iilrëüliLy, a derivaiive doe[rine. So t.hat whenthc Hague Sellool of thoughl C~}/11ll1encc w;th theirPHEMISE "The WliLings ale Lhe WoreL" Iheir ]);lse offailh and of argumrnl is a clelived doclrine. And Lumake oLher "derivalive" doctrines on a derived doctrine,needs much thoughL and qualificaLion lest Lhe Nrw Church,in her clevelopment of Doctrine, in the course of Lime,departs from the true source of Doclrine. As an cx.ampk,we have the wrilings of Paul. Tihesc are c1eriwcl doctrines.based on the Lords teaching, and yet the Chrislian Churchhas taken more notice of them than il has of the Scrip,"tures. Henee aH studcnts of Lhe New Church Doelrines,Heecl ta be cautious iu the acceptance of theories andviews rrgflrcling lhe Writings.
  16. 16. LZ The phlase, however, The Wrilings arc the Word" maybe used, providing we undcrslnnd lhe many phases of Ihetenu VORD, vhic:h the WriLillgs lhems~lvCs disclose. Forthe vVdlings make "differences" and the,Y make "reserve"regarding lhat lerm, and the majority of G~nzral Chnrchministers recognize those dislinctions. The Rev. HugoOdhner noies snch distinctiocs in his first revbw of "DeI-Iemelsche Leer" in the January "New Church Lire," for1931, pages 26-41. ,Tbe question ïs, then, HOW m"c wcta understand the use of the Lerm .WORD. Th3 Writingsuse 1he term varionsly as: ­ 1. "The Lord is the Vord" rLC.R. 203; D.P. lï2; A.R. 820.) 2. "The Sacred Scripture is the Ward." (S.S. 1-7; T.C.R. 189.: 3. "The Word is the Divine lrnth I1sCIf." T,CR. HO, HW, 224.) 4. "The "Vord is the Divine Proc:eeding.· (D. L:;r<l 2) 5. "Ille Ward is the doctrine of good." (A.C. 9780.) 6. The Word Ï..<; the iDivine Wisdom vf Ihc Divine Love." (D. Lord 1.) 7. "The Word is the Doctrine of Divine Trulh." (A.E. 612. ) 8. The Ward "specifically meant is the same Worel 1h:1I was manifesLed by means of Mos~s, Ihe prophe!s and the evallgelists." (D.Lord 2.) 9. -The Ward of the Old Teslament; the Word of the New lTestament." (A.R.1D3/5; A.C.2005, 2900.) 10. "Our iVord," (S.S. 105.) 11. "The Lerm "Ward" in the Heblew language SIgnifies various things, as speech, thought of the mind. every­ thing that really exists and a1so something. (A.C. 4692, 2;,)33, 5075, 9987.) The Ward signifies the Djim~ TI"uth and the Lord. (A.C. 4692,507;5.!HJ87.) Words signify truths. (A.C. 4692, 5075.) They sigllify doe­ trinals. (A.C.1288.) The teu words signify aU Divine tmlhs. (A.C. 10,688.)" (Sec "White Hors~" 17.)
  17. 17. 1:l If then the term "Word" can cmbody such a vUlÏety ofmeanings, itcan be used-if one pleases-to SD dcsignatljthe Wrilings given through Swedenborg as w[1heWord."For the "thought of the mind" explcssed in those WriLingsis not of man but of God. 1 y ct the thought so expressed in the Writings is doél rinaland didactic, and it is necessary to see the distinctionwhich Swedenborg makes himsclf, namely, ~T:he style ofthe Vord consists al t<ügethel of cOlTespendences, wherel-fore it is effective of immediate boùjuntion with hcaven;but in doctrinal writings there isa differcnt style, whichhas indcedcommunication with heaven but media/ery." (Italics OUlS) So, we repeat, to apply what is said in theWlitings about the Scriptures to the Writings Ihemselves"without difference and reselve," neecls the closest. sludy.The Hague School accepts this application as truc. Letus follow thei! exposilion, as given in "De Hell1elschcLeer." Of a number of examples givcn in lhe Firsl Fascidewe only have space for a few. These are:- "The llnuifestatioll of the .• This menns, not the LordsLord and intromission into manifestation hefore Sweden-the spiritual world surpasses borg but His appearance inail miracles." (Invitation 52.) the fllincss ~f His se~ond coming in the DoctlÎne of the Church." (lst Fascicle pp 50.) "This Ilas 110t beeu glanted " The New Ch urch th roughto !l.ny one since the creation. the Divine Hu III ail of the Lordas it has been to me," (Invi- is the crown of ail chnrches;tation 52) and ail previolls C!l ure b es frolll the begillinv have exist- ed for the sake of this church and have striven towald it," ( lst Fascicle pp 50-~1. )
  18. 18. 14 "The wonderful things seen These words" signify thatin the world of spirits and in each genuine rational state ofthe heaven of angels are mat! or each state determinedprefixed and subjoined to each by the ra tiona 1from the celes­chapter," (From Title Page tial, is preceded by states ofto A.C. ) faith, and that it is followed by states of faith from the celestial. A .. chapter " in the Latin cvput, that is, head -signifies in the in ter na 1 sense a spi rit u a 1 st!!. te in which the Lord makes and de ter min e s everything; for the Divine things of the Lord make the spiritual he ad of man " (Idem. p. 123.) .. This Churoh is not insti­ ..... Here the meaning is simi­tuted and established through lar. By the person of Swed­miracles, but through the enborg is here described inreveJation of the spiritual the internai sellse the man ofsense, and through the intro­ the New Church, by"my spiritduction of my spirit, and, at and my body" the internaithe same time, of my body, and the externaJ are indicatedinto the spiritual world, so which both are being regene­that 1 might know there what rated. In the highest senseHeaven and hell are, and that however, it is the Divine Hu­in light 1 might imbibe imme­ man of the Lord Himself,diately from the Lord the which is spoken oL"truths of faith, whereby man (lst Fascicle, page 50.)is led to eterna 1 life." ( 1 nvi­talion) (lst Fascicle, page 50.) "Man lives a man after "The really living man ofdea th." (lst Fascicle, page 49.) the New Church is described, who according as he rises from the grave of the letter, becomes a Man that is an image and likeness of the LOld, who alone is Man." ( lst Fa~cicle. page 49.)
  19. 19. 15 "For this reason it has " Here also there i8 clearlypleased the Lord to prepare spokan of the illustration byme from my earliest youth to the Doctrine of the Church;perceive the VvT ord, and Re the word .• the truths of the Church out of the word" canhas introduced me into the have no other signification.spiritual world, and ha s In 0 l der to understand allnlightened me with the light passage of this kind it mustof Ris W ord more proxi­ never be lost sight of that bymately. From this it is mani­ "the Word" everywhere notfest that this surpasses aH only the Old and the New, butmiracles." Second Summary also the Third Testament ls meant. The words "from my55.--i.e: Invitation 55) (lst earliest youth to prepare meFascicle, p:lge 51.) to perceive the Word " again signify that beginning with the Most Ancient Church, aH Churches have striven to­ wards the Crown of Churches and her illustration, and that they ha ve gradually prepared th~ human race for this; they a Iso signify the prepara tion of every man of the Churchfrom the earliest states of inno­ cence ta the fuHness of illus­ tration in the Doctrine of the Church; in the highest sense they sig nif y the Divine Ruman itself in His Second Coming." (Ist Fascicle, page 51.) Again in the IThird F asoicle. lla~es 28, 29:- From Spiritual Diary No :5668: "On the education oflittle ~bildren in heaveri": ­ "They are with their "A nurse represents inno­nurSes whom they caH their cence or " the spiritual-ce!es­mothers." tial, " innocence guards, pro­ tects. and feeds the spiritual affection of truth, for UIl­ less th is cares for i t as a mother, the affectiün of trnth perishrs."
  20. 20. Iô .. They are dressed aCCOJ ding " As has been shown aboveLa their diligence, especially, their diligence refers ta thewith flowers and garlands." acquiring of scientific~; they who do this in humility and innocence are gifted with gar ­ ments. The flowels and gar­ 1 nds replesen t the th ing~ of a intelligence, with which the y are endowed." We iCould continue ta quotc, but read for yoursel ves inthe First Fasciclepages, 45, 46, 47, 67. 103-:1. 107. 123;and Second Fascicle 12-14, as well as from the Third, asjust mentioned. This is aIl very interesting. Il is fas(~inating. Il isthought out very brillian~y. Il is a clever intcU~cLion;and by intellection we mean "the act of uflf1erstanding."But what is happening! Where is aH (hi, expos:tionJeading us to? Let us pause a moment and examine ilsmethods. We snggest the following notes: ­ 1. iThe method of expDsilion dcpends on the premised idea that the Writings are to be tleaLed like the Sc ri!)­ tures in aIl detail without diffetence and reserve. Every word, sentence, paragraph and chapter has a "spiritual" or "internai" meaning. 2. But in the explanation of these wards and phrases, the doctrine given in the Writin~s on kindled subjects, and in plain and direct statements, is uscd ta explain these other statements of the Wr:lings. 3. Does snch a process reveal a ~.pirilllai s~nse tH Î11trr­ nal sense in the Wrilings? 4. Thus the fundamental question atiscs: Whon, in lead,­ ing the Writings, is the suggcsted transposition of the term "Ward" for Writings" ta be made? And, also, whcn NOill to be made? If made-and, as we have suggested, it is against allethic:al prineiple ta aller an authors meaning-we meet with confusion. Sometimcs the result appears to give reasonable reading. CH at least confirms the premised idea of De H emPlsc/ze
  21. 21. ]7 Lccr in illlerpreting T.C.n. 228. BlIt, at o,lhlr times, Lhe change definitely leads in Lhe Wl"Ong direcLion and draws Lhe mind aVay from the plain subject and ob­ ject Vith whieh Lhe Wrilings may be deaïng. In olher insLances Lhechange leads to absolllte alslIrdi lieS. So that, in am" opinhn, this idea, 01" lIlle. of tl"ansposi!ion of lerms is not in any wa,y to he )"clied on. If ~llidancc is wanted al Lhis lime, and a rnle is asked for in Lhis resped, we advise a very simple one. Il is lhis: Use the term Word, Cl::; JfferJed tn in the lVritin{/8, os the Writings use it theU/selvps. Ve cannat go wrong on thal. In statil!g t!lis, wc rely on the revealed ,. , fael Lhat the tenu WOHD J.l;IS manv varictics - ~.. ­ oI~ng.5. The scicnce of elymokgy is treC(llenlly llSPC! hy lhe Dukh Sehool of vriters. This scicnce is a lls2ln! siudy. IL deais with "the invcsti~alion of the dcriv:1Lion .111<1 original signilï2ation (lf words," alsa of their" oiigin and hislory. But il nced;; ta he hancHed with care, for such learning !can lead Lhe mimi astray. Elymokgy may, 111 many instances, widclI our visi;)I1 and wc may see a suggestion of SJmo "corrcs()()ndcncc.· BliL Il Lhese malLers wc shoulct be very earcÎlIi Iwtlo Le tao certain of 0111 coucIusbns. Bence la lise eLymology as a s.cience-like tbat of "corresp~ndp"llc:s and sig­ -, nificalives"-to lind a spililunl sens), or a hidd"ll rneaning "wiUün" lhe plain slat:nl:nls oi Ihe WI iiings. requires very grcat caution. Besiùes. whal c1l1 plies La one language does nol apply to annthrr. This is a difficnlty which lhe Editür of De [[eme[selze Leer I11rels on pages 14 and 38 of thL Glh Fnsciele. Wc musl not jump al nny conclusi:JIl lhal lite,r d(ver aml fascinaling sLudies are (Lselosillg any spililual sers .~ of lhe Wrilillgs.6. IL is [1Iso greally open to qucslilll il slle!l mell10ds of exposilÏJn ùisclose a Disel~le Di..gre(~ of lluth in {he Wrilings. ,This 0lwns 10) exlensive ii 1r.TR:I" fCJI" a rew-noles, for it mcans lhaL V~ musl llvise our whoIe knowledge cflthe 1)(},,!rinc of D~grecs)as gtVCll in the "Triting.;. This <io"llinr lr!alrs tn UH [,(;)(1.
  22. 22. lK Ihe S[.Jirilual and Nalural Suns, the Spirilual anù N atllral Almospheres, The Hem"cns, Divine Trulh, The Word, and the mind of man. But heie W~ w:ll only slale, lhat wh en the Doclline al Discrelc Degrees 1$ applicd ta THE WORD, that is tn the Scripiures, ns ln S.S. 38, D.L.W. 208, aud A.C, 6·1;H(2; (Iaking lhese as il few ke) passDg~S) Ihe Writillgs lder la the con­ slruction of the Scri[;tllre:;. 1.0 a))))lv iL tQJ.lle Wrilings lhemselves is pllre assllmption. IlHlced, the ide~i is suggested thal the -wrTfmgs have Dis~rete Degrees, from the foundalion tea~hing of De Hem([sclLe Leer that what ever applies to the Scriplures app:ies la the Writings "without difference and reserve." Yet. no student of lhe Dr:ctrines will den) that I.here are Discrete Degrees of Trulh. But ho,," al! thescin theil" Infinite spiritual variet) can be exprrsscd in natmal language and drawn oùt of lhe Wriling3 wh:ch express rational trulhs relating ln spiritua.L.ili.i]1g;, il is difficllit ta say. Again TB UTII is not the only concern. There is GOOD and discrcle (legrees of good. Good, as you know pertain:; ta love, lo nHectîon, ta will; and, in their essence, one Canl1(lt describe them. On this, saylhe Writings: "The lhought lhat lhere is such a thingas good is a truth; and knowina and thus thinking lhat a thing is gaad is regaldedflS a truth; but vhen that tluLh in the thought is sa Joved as ta be willed, and from br,il~g will :xl is (Ione. then sinee il belon~s 10 the hv~ il hceoll1es ,Qocd." (See A.E. 458/1.) Again: "Charil~r is :l spirilu:ll affection which, for the mûst part, cannot br, lxpressed in words, exeept in most general things.· (A.C. ï t:ll.) Fol our part, then: we Ul:gC muclt !11(we sludy on thése- subjects. ­ Sa that if il besaid The Wrilings fl.e lhe Yard," il sll{)lIld e seen that the term WORDlîl this Ql1l:-lse. is IIS((! in :1genelal sense and not in a specifie Sense. AIL Di"ine Hc(,­Jalion 15 ffïC"Worct; but each Divine Hcvelalion POSSlSSCSits own special structure and use. And if wc appl) onesLtucture and use ta another structure and use, W:UHlut flU)"diflerence and reserve, only confusioILQf lenns ancl iQ.!}(rtians and lises arise. And byïlôLing Ihe sn))slancc of the
  23. 23. 19phrase The Vrilings are the Yunl," wc do nul in auy ~iaY discredit the Divine Aulhenlicily of the Vrilings. The.varc, if one lil<es ta describe thëm, "Thc Doctl"Înal Worel;"hut the way in which writers -i---nIJetIem(l.~clle LeerÎHlveapplied that term, has given lise, in P:lIt, to [he leecntcontrovcrsy. ;Iany studenls of the Vdlings are nOl pre ­l)arcd ta consent ta such a prmClple, as seL 10rth in theFirst of the lhree Leading Theses of the Dutch Schoolof Thought. Yet, freedom has ta be given ta those whowish ta helieve in such a princi pIc, ta develop theirOW11 mode of understanding the Doctrines. You, then, as ministers of YOllr OW11 people, need to seethe differences and make up your own mind about lhem,according la your conscience. Yet, atthe same timc; we3sk you La seriously consiùer the severaC poinls we havcbeen discusslng. For those responslble for teaching theo­logy in the New Church can onl~r point out whal the Scrip­tures and the Writings teach. They can suggest solnlionsla ùifficult passages and note diffcrent inter.prctnlions m::tdeby elifferent studenls; but they shonld rcfrain from heJngdogmatic and dictatorial. Eence the phrase. so often used,"As far as 1 unelerstand this;" or, "ln my opinion." Thisis ta preselve freedom of thought. At the same lime theidea wilhin is: The Writings, as given, are the hasis ofour faith. To them wc mllst relurn agnin and again.
  24. 24. 20 III. TRE SECON D THE8r8 OF DE HEMEL8CH~ LEER. ,. The Latin Word without Doctrine is as a candie­ stick withollt light, and those who reild the Latin Word without Doctrine, or do Dot acquire for them ­ l selves Doctrine from the Latin Word, are in darkness as to ail truth." (cf. 8.8. 50 -61.) Before taking up the Second of the Thcscs in detail,il is necessary to make a few remadŒ conc.:rning theorder of the "General Church." The "General Chmch;" as an oqpn1z[l(ion of the NewChurch, has not laid down in set statement lznw theVritings are to be understocd, or how tlwy :U2 1) be read.As an organization il hns given direct and free appr,}[Ich t1the Writings. Under "Principles" in the pamphlet en­titled "A Statcment of the Ord~r an:) Organizalion .of theGeneral ,ChUlch of the New Jernsalem" by the late BishopN. D. Pendleton, il is noted:­ "It is not of right or order that the couneil cr flS ­ sembly should, by majority YJte, or pronollllocment from the Chair, dccide doctrinal issues) and lhcreby bind the conscience of the Church. The Wrilings, as given, arc the suprcl11~ alltho:ily in rn:llu,s of faith." (Page 2.) And furthcr:­ "U is the policy of the General Chllrch, apart (,om the requiemenls of the civil law~ to aV:lid pas>.ing regulalions with a view to conlrolling its future actions. The object in this is tJ encourag~ a llce ard ready development of the life of the ChUlCl1 ns lC­ presented in its form and organization." (Pag; 2 ) Although no formai pronouncements on Doctrine W~remade from the "Chair" in the discussious on De Herne/selleLeer in 1D33, 1934 and 1937. yet many minis!cs of theGeneral Churx:h could not nglee w:th the theses ;1I1d decnc:­lions propounded by those pres2nlîng the Hagne PosLÎJn.Hence, the "General Church," as an or{fani::ation, hns Ilct
  25. 25. Hdefined in any detail, how individuals are to understanqthis or that doctrine as given in the Writin(!s. For suchmaUers are afways open for study and discussion on thebasis that "The Vritings, as glven, are rtle sllpremeamnority in matters of faith." This principle of no vote01 pronouncement on doctrinal matters is hased on theinjunction in "The True Christian Religion" (n. /189):"Bllt. my friend, put faith in no council but in the LordsWord, which is above oouncils." (Sec also Bishop N. D.Penclleton in NelU ClIurch Lite, 1933, pp264,-26,).) Thefact that there was eventually separation bCtwecn lhe twoschools of thought rerers to matters prl"tailling 10 "distur-bance," "freedom," and "order~" (Sel the pamphlet cnll-cerning lhe Separation of the Rev. Pfeiffer, Bryn ,Uhyn,Aplil 7th, 1937; and 1:he two issues of The Crisis," Mayand June, 1937 eclitoo by the Rev. Theodore Pilcairn andthose associated with him ;-all dncumenL"i Vhich youLieaders have llad.) Here, howevcr, we are only concerned Vith the doctrine.But these matters ale menlioned, sin~e il is necessary for you to see the leasonJS as to nü dcfinite decisionsin doctrine being officially made in counci!. For itis natural that you Ministers and Leaders look tn 1he Europeans for advice and leadership. You want to kllOW who is right and who is wrong. Yel, in Ihe New Church,.we cannat overlook what is said in Ihe Writings aboutpladng tlUSt "in coullcils;" and in obedience to that ad- monition, the General Church has tri rd If) he consistent.So that in dealing Vith the Second ,1Ild Tltird Thcscs otthe De lIemelsclle Lee,., olle call1lot place ag<linst the Hague statemenls, what Ihe "General Chllreh" bll:eves asan organ(zation, in the fenn or conntet stat€IlHutS. Ve eanonIy find Vhat the Vritings teach and whatindividual ministers of the General Chur,ch bclieve la be tllle fr,ml their respective studies. Sa here, wc st.ill keep to thepriuciple, lhat Ihe Writings, as giveu, arc the sllptcme auLhorily in mallers of failh, and cit the same linlC uole what studeuts have ta say as ta t!leir undcrstanding d thesubjects in hanù. Now let ilS consider the SCcond T:hesis.
  26. 26. ;J,!."The Hague Posi lion" slales:­ "lhl! L~tin Ward without Doctrine i5 as a cCltld:e­ stick without light, and· those who read the Latin Ward witbout Doctrine, or do not Ht;quire for them­ selves Doctrine from the Latin Word, are in darkness as ta aIl truth" (cf. S.S 50 - 61). Examine this in the light of quolal i:Jns frum lhcVritings and references ta the studies of "General Church" Ministers. From the W ritings: Numbers 50-61 of the "Sacred Scriptllr~" should he r~aû in ful!Conlext. "Te only give here the snmmary llCadings. S.S. 50. lrhe Docltine of the Chllrch is lo h:- drawn from lhe sense of tlle lett.er of the Word, andis 10 he eonfirmed thereby." 1. ITheWord cannat ;be understoO<1 without. d·ctrine. 2. Doctrine mnst. be drawn from the sCnse of t.he leUer of lhe W ordo 3. But the Divine truth wlüch mnst be of doctrine appears la none but. th:)se who are in enlighlcn;­ ment from the Lord. S.S. 51: refers the reader ta many Scr:pture pnss­ ages and shows how they cann:ll he nnderstcod wi th­ ont doctrine. (Note the "subject" in thcse ~um!:ers is iThe Scriptures." The term "Word" T:f2rs ta them) S.S. 52: "From al! this it is evident that they who read the Vard withoul !dootrine, or wl1J do Ilot nCfjllil,~ fOl lhemsel ves doclrine from the Vurd. al 2 ln oh­ scurity as ta every truth, and that thei! mind, are wavering and nneertain and prone la errer;; and Jliant ta heresies, which they also embrace wherever in ­ clination (")]" authorily favours, and their reput:ll i )Il is not endangered. For the Woriù ta them is like a :lamp­ stand without a lamp, and in their gloom they secm ta sec many things, and yet s~arcily :mything, for dodrine alone is a lamp. 1 have S2en sneh pers ms cxamined by angels and found la Jx~ able te) confirm from the Ward whatevel they pleas,~, and it was also found that they confirm what is of lheir own love, and of the love of those whom lhey raya ur . And 1 have seen them stripped of lhei! garmenls.
  27. 27. )l <,,1" a. sign Ihat lhey Vere devoid of truths; fol in the spiritual world gamlents are lruths" S.S. ;)·1: reads: "That by menns of doctrine lite Word not only bocomesinlelligibk, hul also as il Vere shines Vith light, is becalls~ ",jthont doctrine it is not understood, arîd is Iike a Inmpsland .ccandlestick is anolher translation) without a lamp ...... " S.S, 56: "ft might be believed that the doctrine of genuine tlnlh could be proculed by mea.ns of the spil:rrlt:11 Sënse of the Word Vhich is fumishec! lhrough a knowledge of correspondenc2s. But doctrine is 11)t procured by means or lhal scn:.;c, but .is only lightcd up and corrobclIaled. FOI as s:üd bef, rè (To. 20) no ones <x)mesinto the spiritual s::mse of the Word by means of corrcspondenc~s llnl(,ss he ;s firsl in gClluinc truths from doetrine. If man is nol firsl in gellllinc lruths he may falsify the Word by men ns of s.lIne corresponclenecs with whilh he is acqmlilllcci. by COll­ Ilocting them logethrr and inlerpreling lhem so us ln confinn thal which clcavcs 10 his mincI f!om S()l1C prilldple .pre...iously lec~i;·d. I(OICOV(1 the sr.Hltwl sense of the Word is not giwn anyone excepl by the I...ord ,alone, and il is g,ùrdcu b.Y IIim as heav(,ll is gualded, for hcmen is in il. IL is ]wllcl llirrefore fuI man to study lhe Word in tlle S,I1,( of tlle lette!"; flom lhis a~one is d:.:elrine rllrllishcd." (Nole, again, Ihc suhjed 111:1ller of lhe alx1Ve is ~The Scriplllres." The reauêr is eOllsideling, in his m!nd ~Tihc Doclrinc or llie H,)ly S(;ripllllc:-or, The Doctrine of lhe le J,rlls,-t/C1ll cmcerning the S~lcred Seripl.urc." )Re/erellcls tv .ç/udies 0; "General Churdl Minis/ers." In an article Lo De, llemllsche Lee! Dr Aeloll Yliles: "These pos:tions have. b~ell arri"ed nI as a logi(,<ll COll­ sequence of lhe assnmplion Ihat Vll:II, in th:: Wrilillgs, is said of the Sacrecl Scriptllre must b,~ :lpplied Lu lhosc Tlilings Lhemsclv~s "wilhoul any cliffercnce or leserve" (pp 27, SO-i.e. First Fas:.:iclc)_ Past slucl(nls have held lhal Lherc lllUSt h..re he <!s(,limiu:llion., l:e1· C:luse of lhe diJïercnl plane on Yliiclllhe Vrilings arc
  28. 28. ~·1 wrillen; for if the ultimates of revelalion mc distinclly different, then the means of unfo!ding th·:~se u11imntcs must likewise be distindly different. Ccl·tuinly wc coutel not apply ta the Wlitings "withont any dif­1 ference or rcserve" the teaching that "being in wardly spiritual and celestial, the Ward has b~~cn wntleu by mere correspondences; and what is wrîtten by mere correspondences is written in the ultimate .<;ense. in a style such as in the Protlhets and Gospels" (S.S. 8.)) Clearly the Wrilings are not written in sneh Il style., (De Hemelsche Leer. Second Fasciclc pp. lÜ-l1.) "Itisnotcontencled, (Vrote Bishop W.F. Pcndleton) that the Writings are the Ward such as il is in hcaven in ils enlirety or fulness." And, as thong:l f,.lrcs2eing the future, he adels; "Il seems necessary to s~y this but it should Ilot be necessary."(N.C.L. 1900; p. 116.) Qlloted by Dr Aclon; Second Fascicle J),~ Hemclsche Leer p. 16.) (N ote: The subject matter also )"<fcrs to "dce,· trine." The whole chaptcr enlillecl "The Doctrine of Genuine Truth" as given in Bishop W. F. Pendletons "Science of Exposition" should be rc­ read. We only quote in. part);­ "Doctrine is teaching, and Divine Doctrine is Di­ vine teaehing. Il is the Lord .t~aching the trut h con· cerning Himself and the way to Him. Hence we read that "inasmnch as the Lord is the WOIC1, Hc is also doctrine" (A.C. 2533.1 28:)9.) and that "tile L0rd is doctrine itself, for the aH of doctrin3 proceeds frem Him, and the ail of doctrine trcats of Him." (A.C. 5321); also that "The Lord is dcclrine ilself,and therefore in the Ward He is called the Worel; the lruth. the Light, the Way, the Door." (A.C. 2516. 2531, 3364, 3393.) "The internai sens<) is doc­ trine itself" (A.C. 9380). "The doctrine which sholiid be for a lamp is what the internai sense teaches, thus il is the internai sense itself" (A.C. 10400). ~The trué doctrine of the Church, is what is hcre called the internai sense." (A.C. 9025.) "The doctline (of the New Church) is from heaven, being Tram the spiritual sense of the Ward, which is the same as the
  29. 29. :!:idoctrine that is in heaven" (H.D. 7). Tt is :11so said.as in number 3712, that "hy doctrine is mcanL theWord as it is in its literaI sense." (A.C. 7089.) "IL is clear, therefore, thnt the trrm doctrine is usedin more than one sensé in the Vl"ilings, but we arehere interested in the doctrine which is callee! thedoctrine of genuine truth, bec~use it is tlis do~trinethat is specially iï1ëant when it is s~c id tha 1 theWordis not une!erstooct wilhout do::;trine. (A.C. 10582;S.S. 50,51,52; V.H. 8; A.H. 320; A,E, 356:)IL is also saicl of this docctrine that it is to hedrawn from the lileral sense of the Yord;(A.C. 3447, 3464, 107{j3; S.S. ;53-;)6. 59; T.C.H. 229-230.) and that il e!oes not appear in the sense Gfthe lelte]" of the Yore! to an~T but ihose who are inillustration fI am the Lore!. (A.C. 9121; S.S.57-61;T.C.R. 231,-233); also thnt by the genuine truthsof the literaI sense of the Vord which are at thesamc lime general trulhs. there is introdllc!ion t:lthe internai sense." " ...... 1here is slill anolhcl S"llSC ill which the tCllndoctrine is used in the Wrilings. Bésides the DivineDoctrine in its various forms rcveal~d for the instrllC:­tion of men. lhere is d)(~lrinc drawn from revelaLionand confirmed by it for lhe use of lhe church by thosewho arc in illustration frul11 the Lord. Evcry church01 bodv cf lhe c1mrch musl have ils doctrine so for­mulnled and cmbodied thal it may becomc i:s workingcrecd. Divine Hevelalion, allhough it i, Divinc Doc­trine or teachillg Divillely giv~n ta men. is like a se:!or immense lolleeliull of watcrs surrouilding conlinentsund islancs. lhat needs to be ex!)lored and sun·cyec1 .he fore lhat which il eontains can he l11ld~ of use inthe orWl11izec work of men. Tt is n(l~ssalY: lhcrcforc,lhal greal masses or co:leclions of truths. (VCII litetrulhs of nalure, shoulc be ledllc.cl t) d:)(lrine undlhus made ready for use. A ehurch or organic body01 men cannol hdcl tlgllhcr.. caHnct evën l~x:sL with­ouf ils own coctrinc or creecl, fGllllulaLc1 lrolll theimmense mass of revl1alioH which lite Lord has given lo m3nkinc!. Hencc wc have tilt leaehing thill "the
  30. 30. 26 case is the same in general with the dllln.:h Whèll it is being established anev-Ihe doetrlnals of g)(id and truth must be gathered into on2, for iL is upon t hcse Ihat the church is built." (A.C. 3786.) ("Science or Exposition" pp. 406, 407, 40D, 110). In his leview of the Dutch Sehool aI Ihollght, BislFlpN. D. Pendleton wrote: ­ "Ever) Vord ever given ta man Vas designed to he the doctrine of the chureh, t:J which, or for the sake of which, it Vas given. . And each successive Vonl has been increasingly doctrinal in form. Unlcss we see the Vritings as doctrine, and as the Doctrine of the Church, wc shaH come undè~r some ether doctrine and sorne othel dominion. Certainl), as wc receive theWord of Doctrin~, our undcrstanding will, in accord Vith ils qualiLy, form doctrine thence, <ven the doctrine which will serve it as a light la glli(i<. This isa God-given gift to man, and sa a human nccessity. ;Phis necessity brings withit the gravest of nSQons­ ibilities, for in the formaLi·on of dedved doctrine the mind of man may take a light or a wrrmg turning. IThe mind ma) turn and return ta the revea!ecl Vol;!, in faithfulness, or it may turn in andllpon itself, and there, in an endless cyde, become entangled vith the vision of its own states; sa mliéhS1 as 10 mistake those states for the univcrse of truth."(New Churoh Lite, May, 1933, p. 275.) Many more quotations Icüuld be givCll, but as thCse noIes::Ire only intended la be an outline, imficating a numberof important and useful points in the differcncds eoncerned,we will refrain from further comment at this jLlllc!lllC.In our concluding section we shall indicate how the sub...jects hele noted touch the work of OUi field as MissLmaeics. Bere the chief point to be nated is thnt numhels 50-61of 11he DOtCtrine of the Sacred Scripture, if app:Iied ta theWritings "withçmt difference or reservc: is an appE-­cation, whieh, as has already been seen, is seriously opento question. T!he Writings definitely lefer ta the Scrip­tures, in these numbers. 1Ihe lise and appEcation of thetermWORD, as used in the Writings) indicat2s that dis ­tinction and qualification are necessary.
  31. 31. Z7 IV. lHŒ lHIRD lHESIS OH DE HEMELSCHE LEER. "The genuine Doctrine of the Church is~.lrilllal out of celestial oriE~n, but nût out of rational <»Tgiil. The Lord is that Doctrine itseH." (cf. A.C. 2496,2497, 2510,2;)16,2533,2859 i A.E. 19.) Ali the numbers in the ftrcl1na Cœleslia here referred ta.need ta be read, as also p1aces where the Vrilings, inthose numbers, refer the reader ta other numbers for moreexplication. Indeed, the whole chapter of the InternaISense of Genesis XX. (A.C. 2~196-2588) should he stlldied.Here, however, we will guote a Humber of the given re­ferences. since il is essential ta note the subjeets treatedofimmediately and (1 iIccU y : These are:­ ;Le. 219fi: "ln the IweHth chapter ahovc, Abr:llwms sojourll­ ing in Egypt has been treated of; lJy which ~vas signified the Lords instruction in memory-knowledgcs .cscictltificis) while still a boy. In this chapter the subject treated ofis Abrahams sojourn in Ger::r, where Abimelech Vas; by wl1ich Ihe Lords instruçtlon is in like manner signifïed, but in the doctrinal things or charity ancl [aith. The subject that is especially trealed here is the doctrine of charity and faith in resped la its origin; namely. that il is spiritual from acclcstial o[igin, but is Int from the rational." iLC. 2497: "The Lords slale in whkh Ile was wh~n lIe lïlsl instructed Himself in Ihe doctrinal thjl1g~ of ellalily and failh is trenled of; the state ilself is signified by "Kadesh and Shur," the doclline of faith ily "Alli·· melech king of Gerar." (verses 1,2.) That he first thought in regard ta the rational thaL il sIJOuld he consultcd (verse 2). That still il Vas not <::onsultecl (verses :-3,4,8,9), The lcasons why He so lhnught
  32. 32. ZR (verses 5,6,10 lo 13). Thal lhe ùodlÎlle of charily und faith is spiritual trom u !celeslÏell origiu (vers,:) 7). lhatHe was so inslrllelcd; ami thnt theu :11 lhings rational, as wcll as ail memory-knowledgLs (scicn ­ l.itica),wcre of service to Him, béing likc à cevel ing or garment (verses 14 to 16). And in this way the doclrine was perfcct (verse 17) Thal il wOllld llélve been otherwisc if the doclrine h:1Ù c:ane ln)ll} the rationaJ" (verse 18).A.C. 2510: "Thal "Abimclech" is the doctrine of faith LJoking to rational Ihings, is evident from tite facl thal. he looked upon Sarah, not as Abraham s wJe, but as his sister; and by Sarah as a ,sistel is signi ficd ralion:l~ truth (n. 2508). The same is also manif"s!. lrom wh:)t follows; for Ihe doctrine of fail1l is there lrcatcd cf, as to whethel it has its origin [l(,m the ralÎJn:ll. or from the célestia!. Henc2, "Abim~lech" signifies .the ({oelrine of taith Iooking 1.0 rati;)I1~11 things. Doctrine s said to look to rational thing.> when njlhi ng is acknowledged as truth of Ickclr:nc cxccp:t wila! can De ,comprehended by the re,lson, sn that th~ c;mideratkn of ,a1l things which are of d:clrinc is lrom the ratinna!. Yet that the doctrine of faith is no;!. froma rational bul from a ce:estial origin, is laught in tl1einternal sense in what follow,;":A.. C. 2511: .. And look Sarah. "That this signifies the affection consuning Lhe raLional, is evident from Ih~~ ~ignifi(alion. of Sarah as a "sister: as being ration1.1 trulli (sec n.2508):and alsofrom the signifkalion 01 !aking her, ~s bein.g from aIfectioll bward her ,:thus, in the internai sense. from Ihe affection of conslilling the ratIOnal. Thc things conlall1ed in this verse invi:lve Ihe Lords first thought respecting the d;;cLrine of faUh. as to whether it would be wen la ,consult 1he rational or not. The rcason why the first thought Vas 01 such a ~halacter 1s that the Lord progrçsséd {lccé,yding to ail Divine Order; and whatevcr Vas of the Human
  33. 33. 20 into which He was bol11, and which He derived from the mother must necessarily b:? put off in order tbal He miJ!ht 1;mt on Ihe DiYinp; l!lus nrso Ihis hUlIlal, thonght, namely as [0 whelher the ralional Vas tu be consullcd in J(~ard 10 the doctrInal lhillgs of Taith."A.C. 2516: " Belwld. thou 1.t1Jt eUe lw<:au.~( of the 11:011/011. Thal Ihis signifies Ihat the doctrine of faith wouldb~comc null and void if the rational Vere consulter! as ta its contents, is evident from the sign:tic.ation of "Abime­ 1cch," who is her~ addresed, as being the doctrine cf faith; from the signification of dring, as .Deinrr io bœome nul! and void; and from Ihe signi/ïeal iall of a "sisteJ·." who is here cailcd "the woman." as bein~ Ihe rational (see n.2508). Helice. now by "Abimelcch dying because of Ihe wamnn" is signilï~d that the doq· tJinc 6f failh would hecome oecame null and y·.:hlif the rational welc consultcd. (2) The reason why there is. no doctrine of faith from ·the la lion al. is lhal the rational ïs· in appealances of goou and trlllh. which appearances are not in tht,JtJsdvcs truths .Cas hefore shawn. n.2053. 2196,. 220l 2209.) Mare(),cr the rational has under it faUacies which arc from lxlcrnfll· sensllous th:ngs coniinned by l1Iemory-knowlecJgrs, ~scienlifiea) which i nducc obscurity in Ihese appear­ ~mees of tluth. The rational fol the mostuart 15 merel) human, as also is evjd~nt lrom its birlh; and this is why nothing doctrinal of faith can begin from il, and slill less be conslruded from it; hut musi he lrom the Lords D.ivil1e llself and Divine Hlll11an. This is ils origin, and indee:! sa cnlirely thnt the Ll()rd ls doctline itself; on _wli.ich aceollnt also ln the Ward, He is callcd Ihe Wor!â, the l lIl th, the Lighl, the "Vay, the DoOJ; and twhat is an arcanuJtJ) all doctrine is fJom the Divine good ard the Divine [llIth. and has in ilself the heavenly m<uTini:(. Doctrine that has not this in il is not the gcn ui He dodri ne of fwth. Bence il is that in aIl IJarliculars of the Word (the source of dodJinc)theJe is an imag~ of a marI­ ringc(sce n.(j83~ in:l. 801). (:n fil thelil(~r;l1 01
  34. 34. ~fJ exlernat sense of the Ward lhe dodrinc of f3ith does indccd appear as if il poss::ssed much from Othe rational, :md even from lhe llalnral; but this is he­ cause thc Vonl is fOl man, mil! has been 111 (his manner accommodated to hirm; but still in itself il is spiritual from acclestial ori.gin, that is from Divine truth coriioined with the Divine goodo Th::!t Doctrine would become null and void if as to its con"tents the rational wele consulted, wiU be illustratcd by examp:lcs in what follows." Arter reading these passages, and it is hope;! that th:s whole ~hapter of Genesis (xx) will be read. each stuclentof the Writings, aocording to his knowledge an:! stalc ofmind, will draw information and make his own conclusion.This process will take place ln eac11 generation. For the moment, however, we sllggest the folbw:ng ohservations: 1. That !Ît is very essenlial that the fall Lext of Ihe Writings be studied and not eiltir~ reliance Le made on a condense<:l Thcsis of such high and deep doctrines as are hcre refcned ta. 2. That the basis of the doctrine here givcn rests on the Word--The Scriptures-here Gencsis XX. 3. That the Writings are here giving the truc doctrine concernina: the internai sense of Genesis XX. 4. No one will doubt that the genuine doctrine of the church is sRiritual out ota celestial orlgill ~nd not oufOë a~alional origin. . - 0- . 5. That the teaching in these nllmbers of lhe Arcana Cœlestla rcfers ta (1) The Lord, His Perce,plion and the process of His Glorification in which Hi3 lIuman is made Divine. And (2) 10 mans rc­ cep(ion of doctrinc. Hence careful distinction has ta be ~made betwcen them, and the process of the former should not be applied tothe lallcl, The condition of an image should al ways be rcmembered.
  35. 35. 31 6. That the dodrinal things of fa.ilh, at"c iù lhlil entîlely from the Divin~;whidl"is i~irii,tely above the. human raqon~l.(Scci ,ho:én~üri6el 2~t n,) .; ,. . ". 7. ThdUgh: it appèats as if mans failh, his charity, 4is, doctrine is from a rational origin, yel in ~cssencc, in first origin, lhese things are from the Divine-from the marriage of Good and Tln!h, Love and Wisdom in the Divine. Now the differcncc betwccn "The General Chulcll! and"The Hague Position," in thesc doctrines, secms to he notin the doctrine, as a doctrine, bat in ils :lpplîcalion toindividual en1ïghtenment and ta the cnlighlenment of thechurch as a whole. A few examples of the differencCmay be scen in the fo!lowing qllotali,ms: ­ THEGENERALCHURCH THE HAGLE POSITION.(As expressed hy Dr Acton,) (As e x pl e s s e d by Rev. "lhe doc tri ne that the Pfeiffer. )Writings have an intern:d .• The essential con te n tssense, and that this is revealed of t.hese ûiucic!ations are thein sorne way by or in connec ­ twoahove Ilarlled teachings,tin with the doctrine of the namely that th e DOCTRIN ECh urch bOl:n in tht regenera te of lHE SAC RED SCRlP ­man, has led the D li te h TURE must he applied to thewriters to the fur the r con­ Third Testanlent w i th 0 utclusion that the doctrine thus C!ifferenee and reserve, andborn is iTselfDivine. Stal·ting tliat theDoctrintofthewith the te a chi n g that the Chllrch is of Divine Origin, ofLord can dwell only in what Divine essence and of Divine is His own, a syllogism is con· Au th ori ty." (Second Fascicle structed which ends with the p 165.) conclusion that mans rccep­ tion of the Lord i8 also Divine, and that cOIH;equently. the doctrine of the Chulch which is thusboin i;;" of Di -Ir in ë Origin, of Divine Essence, and of Divine Au thority." (N. C.L. May Hl:13, p.l7:1. )
  36. 36. :~2 " The thought that I:he (Heviewing Dr Actou, Rev.doctrines of the New Church Pfeiffer states:·)must be drawn from the Writingl and con fi r m e d ..... Jf~f;ile the doct?ine of the " ... b :. ~ .. - - . . ChuTcn dmw71 !rom. those and tne.e V ,.., tl·y n<l men,,·", ney," j~ 71 ," [• . J . ts e"lJ/ . "" . . 7 . . .... " . ...." li (/ el! oy ,nen,.z Z op ~ "!J 111 the ChurL.h. hM 1" BL,W revealed. The reVlewer IllIS­.in the present view is thélt in takes the litHal ~en!-e of the the Writings the Heavenly Doctrine for the proper Doc­ Doctrine is covered with a trine itself, of which it. is said veil ( 1/7) and so His not a.ppa.- "thar~lr is. ~pi,~itual ,out.9.f . t" ( 1{73) hl th celest1al orlgl!l ( A. C. 2946, len. p. ,w 1 e!Il e 2510) "that the Lord is that doctrme ofthe Cnurch drawn Doctrine it~elf" (A. C. 2859) from those Writings and and "tbattheint.ernalsenie formulated by men, it is open- is the Doetrine uf the Church ly revealed, In other words, itself" (N.J. H. D. 260: A. C. thE men of the Church will 9025. 9nO, 10400, and in many be able to supply a vehicle of other places.) It.has b e e n , clearly explallled JO De He· words where-m the Heavenly melsc1;e Lee)" that this Doc. Doctrine is clearly set forth trine is an internai vision of to view, while Swedenborg (thetruth frointne Lord~-ffiat was unable to do this, or un- it exists onlYi~stcl.te of willing. And the question will enlightenment in the living naturally arise: if Sweoen- mind of a regenerll.ted man, · that in the moment in which borg was unable, b y vutue 1 18 expresse d 1 t t e n . t . or w l of what supenor adva.ntages down in natural words the shall others be ahle? or if un- truth thetoof for those who willin~, on what grounds shall 1 are not likewise in tha t sta te, others be willing? 1 is again veiled and sealed; (De Hemelsche Leer Second yea, the veil of truth in the Fascicle p. 22, The ?:ferences lit,aral sense of the Doctrine .. of the Church has become 11 11 re/er to Fzrst Fascwle still thicker th an it was in 7, 73, and respective partes.) the lett,er of t.he Third Testa. ment. It is entirely in dis­ agreement with the position of De Hemelsche Lee? to say that the trnth has been openly reveaJed in the letter of the Doctriue, for m u 1 cl. t e d by men." (The criticslll >:hould be read further, pages 183 on· ward, Second Fascicle)
  37. 37. :Ll Te could conliuue lo (ruole aL lellgtll and pl ace sLl [(1l1(!1l agaillsl statement, for this Jitcrature hns been sent to you for consideralion."" And wc fintl the lüarned men of Lhe ChllIch differing tram each olhel in lhe ullderslanding of doctrine, yet oul of justice ta bolh sides, wc ShOllld hear bath sides and read both sides. In the end we have lo go, each one. as-if-of-himself, to lhe source of Divine Beela­ lion, and learn what the Sc~ri.l)tLlrcs and the Vril ings haye to teach us. And in this lfr A will never scecxactly the sall1e as Ml B. An that A and B can do is (0 uniLe on a general prillciple. If lhey do not aglce on Ihat, there will be a differencc, and Ihey will agree to ditTer. Te find, also, (hat one doctrine lca:ds tcJ <llwLller, and Lhat one doclline depcniZls 011 anothcr. This is s.) 1wcalisc of the unit y which exisls betwcen all things of God and Man and belween Heaven ana The Church, ilS SEEN BY. llIE LORD J-lIM5ELF. And as 1!le Wrilings ~pe[lk c~n- ccrning DEGREES~in the Lord. in the Heavcns. in the, "Voni. in llle mind of 111aI~ jlhe 1l1:lltcr of the oiJcninu: of Lhe degrecs in man, as a result or rcgcllCItllion, {:Oll!CS Lo noti,ce. This, again, is an exlensivc slLh,j.:el, hllL ~IS a general guidance il is US:~flll to Ilote Ihe folloVing. Vc quole fram "The Divine Love HIl(l ïsdolJl" 237, 238, (Halics Oll1S):­ "hen man is ])oln hl ~()m~s fin;! iuto the nalliraJ - degrce. and [his grows in hilll by continuily, accoidillg - (0 his kJloYledges and the undcrsLaljding HCqllÏlcd Ily means of knoY]cdgc;s (VCl! lo Ill( highesl point (JI lIuderslancling, whidl is e:llled lhe raLii2,lwl, Yd no! by Ihis Illeans is the second deglcc opene:L Yhich is callcd Lhe spirilual. Thal drgree is opend hy l1lC[lJ)S of a love of uses in accardanee with t1w lhings d .lhe ~S(! .:nd Fascic!e, Dr HCllI. Lcrr, pp. ,-J-D/), RIiJiew by Dr rJelon. Idem. pp. 109-197. Rev. I~r{(lfrrs rCfiLy. Sec {{Iso Ncu C/lIIrcfJ L((r, May, ./.988, pr. ./ôÎ-ln. "Thr CrI/rial Point in the Dl/tciJ Pllsilion." 13y Dr Aclon. Idem. May, 1!J38, pp. [9[- -:06. "Thc Nature {/nd Deri­ ililtiou (If Doctrine>. " kt. Rrl). Gr(l1~!!,r dr Ch:lrms.
  38. 38. :-1ullderslanding, allhough by a spirilual love of nses,which is loyetoward the neighbour. This deglee maygrow ll1 fike manner by continuous dcgrces to ilsheight, and it grows by means oT knowledges of, truthand good, that is by spïritual tlllths. YeL even Il,)snch huths the third degree which Î<; callcel Ulecerestial is not opened; for this dcgrc(~ is opcned hymeans of the celestial love of use, which is loe lù theLoId; and love ta the Lord is nolhing else than com­mitting to We the j)reccpts of Ule Word. the sum ofwhich is to nee ,from evils because they are hellishand devilish, and to do gDod becaus:" it is hCavenlyand Divine. In this manner lhes:; lIuee dcgrees arcsuccessively opened in man." "Sa long al) man lives in .the world lw knows nolhil1gof the opening of these degrees wilhin him, becausc LWis then in the natural degree, which is the ontmost, andfrom this he then thinks, wUs, spcaks and acls; andthe spiritual degree, which is iulerior, cornmllllicates wIth the natural degree, not hS conlinuii.y, but byCorrespondences, .and communication I)!J Clorres pond­ ences is not sensibly lell. But wh en man puts off llie natural degree, vhich he does at dcath, he cornesiulo lhat degree which has heen Ol)ened iihin him in the vorId; he in whom the spÎl·jt ual dlg"C~ has heeJl opened,coming into lhaldegree, and he witltin whOl1l the celestial degree has been opencd, coming intI) thal degree. He who comes into the spirrilual de~re:.. aller death no longer thinks, will s, speaks and acls n:ltulally, but spiriLually; and he who cornes into the celcsli:H (.!lgree lhinks,wlIls, speaks and acts according to t!lal degree. And as there can be comm unic.ation h­ tween lhe three degrees only by correspouc!enc(s. {fte differences of love, wisdom and use as regards t/7ese degrees are such as to have no common ground by means of anythi~g continuous. From aIl this it is plain that man has three degrees of height that may he sllccessive!~r oppned in him. n
  39. 39. :35 There is then the need tü keep in mind that the COIn! ­munication: by means of correspondences, "IS NOTSENSIBL y FELT." and that as "long as we live in theworld we kno,," nothing of the oQ...ening 01 these oe.grees ----- .....~within us. We cannot wrl1e about those things of whichwe arc unconscious. This condition is noteo by Bishop Pel1dleton.as follows: "AU New Churchmen pray thata spiritual under l standing may be given Ihem; but as to whether the iJC.lerior de;;le~s of their ,minds 8r~ o1)ened by regenef. ration they know not, as long as Iife lasts. And this or merey, because of the dang,Ts which arise from a conscious feeling {hat the spiritual oegl-ee of the - _.~--- mind is o,pened as a resu/t of regeneration. These dangers are more 1han can be here stated. Henee the warning in the Writings; "tlTa"tan openin8-of ~he interior degrees of the mind is not per.ceiueà orsensed by man uritil alter his departure out or the .world." (D.P. 32.) (N.C.L. May, H):~:1. p 2ï:1.,)
  40. 40. :"$(i v. THE USE OF. THE TERil "DIVINE." Interwoven with the consideration of the Three LeadingTheses of lhe "De Hemclsche Leer," is th? disCL1S ;ion ofthe nature of the reception of the Divine in <1ngels andmen. The collateral literature on the subject is as under:­ "A Correspondenoe on the Essence of the Latin Y;rd and lhe Divinity of the Doctrine of the Chnrch." "De HernelseIze Leer" <!th Fascicle. pp. 37-142. (This is a record of leUers betwecn Revs Ernest Pfeiffm, Albert Bjorck and Thcodore PitC<l.iril.) "The Non Divinity of the Reg~nerale 7I1;m," by the Rev. J-lugoLj. Odhncl. Wew ChumIz Li/-,, ;IIay: 1933 pp. 238-2.50. "The Divine !within Men and Angels:" by Bishop N.D. Penclieton. "New Chul10Iz Lite" iM·ay, 1934 pp. 163-173. "Divine Creation and the Divine Proceeding" by, Bishop George de Charms. "New CIzliraIz Lite June, 1937, pp. 250-263. From a sludy of the above namccl contributions. thedifficully seems to be lhe interprclation and applicationof the tenu Divine; though, il appears, that both sidesagree that man cannàt become Divine. The followingcomparison would affirm lhis: ­ THE GENERAL OHUROH. THE HAGUE POSITION. (As stated by Dr Acton.) (As stated by Rev, T. Pitcairn) "WeIl 1 know that man "It wonld be a ter r i b 1 ecannat he or become Divine, thing indeed ta make manand that the ward" Divine" Divine. The whole thought of" The Lords .N ew Chur~!lcan nevar be appliecl to bim in the New Jerusalem» (tbeany sense whatsoever, Ta name we now have)* is tbatdo sa would be monstrons." man of b i m sel f bas no(N.C.L. May, 1933, Page 73.) spiritual life, but of the Lords• The official name now is :­ THE LOROS NEW CHURCH WHIOH 18 NOVA HIEROSOLYMA.
  41. 41. :17 llwrey lil:l can lecuive good and trnth fro Hl the Lor cl which is the Lords with him lnd. never mans but whiclJ the Lord ca use" to appear as if it werl:l mans, although the man must. never claim it as his o~n, but must ascribe ail goocl and truth to the Lord," (F r 0 lU ale t ter: ., Ta a member of the Mission in repiy to a letter." August, 2~)th, 1938.) Note, howeyer, should he made of the phrase "TheDivine from itself." (D.P. 52.) As an example of the diffcrcnee of view, compare thefollowing: ­ THE GENERAL UHURCH. THE HAGUE POSITION.(As noted by Rev. Hugo Lj, (As not;od by Rev, E. Pfeiffer)Odhner.) ,; ... The meanillg of a term It is i li ti matecl hy one of the is Ilot Illa:l(~ by man but it- iswriters that the teach~rs of found hy him in the W 0 rd.tile New Ch mch have thus far The point thefole i~ not that;neglected an important item other;;; have not been awareof doetrine. He say;;:" The.v that we have given sueh aa 10 not aware of the cognition meanillg to the term Divine;out of the Third Tèstament but the point is that we arethat not only the Divine itself ignorant of the faet that thisis called Divine, but also that IS the meauillg wh i e h thew hich is from the Div i Il e Latill ,lorel always gives thedown to the very lasts ofcrea term Divine when the subjecttian is called Divine ... But it is not the Dù:ùze ùz itself, butis plain from the Thire! Testa­ the Divine lrom itiself( D. P.ment that there is a Divine ;B. ) Lhere :lr() several placesin ltself which is Ul1create whele tile Latin Word ex­and infinite. and there is the plicitly speaks of "The DivineDivine from the Divine. You things of thb Church" (see onehave i g n or e d this fun da­ place D. P. 215.) And whereas mental truth ... The differenee nnn whel he is being regclH)­between the Lords HUllJan rated is made a Chureh ( A. C.and mans human after rcgc­ a654, 39:39. 4427, 6113, g:rZ;j, neration b Ilot that. the olle j;.: 10:110,) ir i;; a!so po"... ihle and
  42. 42. :H<Divine and the other not Di­ orderly to spaak of" the Di­vine, but that the one is the vi ne t hi n g s of ma n." ltDivine Itself and the other i~ ought. ta he plain that thereb.vDivine from the Div i Il e ... the Lord is exalted. and n~t"EI>;ewhere it is said, " Also mar ...... When man sees thelecipients ( of the Divine, ) Divine things nfthe Wardthough fini te, must be purely within himself, which canDivine." (see De Hemelsehe on1y be by virtue of the open ­Leer 4/p. 82;è:lld 67. ) irJg of the spiritua 1 ùegree In defense of this usage of of the mind, he sees t,ruthsthe tertn Divine to apply ta in light (cf D. L. W. 252. )finite things, (like the new That man CHn see the Divineproprium of man-De Hemel· things within himself, andselle Leer, 4/p. 98), the writer that this seei ngis out ofdisa vows any desire to create Heaven, is describecl in 10675a new nom e n c 1 a t ure, of the .Ar~ana· (De H. Leer.but claims tbat "this is the 4/133. ) meaning wbich the Lat i nWord always gives to theterm Divine when the subjectis not the DiviGe ltselfbut tbeDivine from the Divine (D. P.52." De H. Lee,., p. 133.) If this were indeed true,then the writers disclosnrewould be of utmost impor ­ tance. We are convinced, however, that the w rit e lmerely reads an erraI into theWritin~s,-an error wh i choriginates with the ancientconfusion between that finitething w hic h may represent or signify the Divine and theDivine whicn is repre5ented. This error has been carriedup tbougb the ages by my ­ thology, ancient phihsophy,mysticism, and poetry, and has even come in ta cam ~onspeech. " ...... ln the Writings ...... the term Divine is carefully de ­fined to mean what is Inft· râte." (N. C. L., May, 1933 pp. 238, 239. Article shouldhe .read. )
  43. 43. :i!) This discussion covcrs many, many pagês . but <In idl<lof the difference of view may be obtained from theforegoing. But let us note, again, sorne direct qllolMionsfrom the Writings thcmselves, which Vere llscd Il. thewrilers who took part in these discussions. iLC. 9338: Seelion 6: "For heavcn is nothillg cise than Ihe Divine tmlh . which procecds from the Lords Divine good. The angels of heaven are recipicnls of truth. in good; and in sa far as the) receive this, so far Ihey make heaven. And-this is a secret-the Lord docs not dweH with an an gel except in His .Own wilh him. In like manner He dwells ,>,yith a .man; for Ihe Divi:1e .rnust be in Vhat is Djvine, and not ill what helongs to allY man. This is me:mt by tile words of the Lord concerning the union of HimStlf with those wIn arc in the good of love, in John:­ "ln that day ye shaH know Ihat 1 am in the Falher ~nd ye in Me, and 1 .in YOIl. He lhat loveth Mc keepcth lV[y ward, and Ve will come inlo him, and mnkc 0111 aboc!e with him." (XIV. 20: 23.) (John XVII. 22, 26; atso quoted.) ILC. 3·l!.)ü: ("The Contents" of (;cnCsis XXVII.) "In the preceding chapllrs, wherc Isaac and Rc ­ bekah arc treated of, the subjceLinlhe jnternal S2nse IS rhe rational and how the Lord made il Divine in Himself. In the present chapler, in the internai sense Ihe subject is the nalural, and how Ihe Lord made il Divine in Himself. "Esau" is the good tlwreof. and "Jaeob" the lrnlh. Fol when the Lord Vas in lhe world He made His whole r-{lIman Divine in Himsrlf, bolh the interior Human whlch is Ihe rational and Ihe exterior lIuman which is the natilral, and nlso t.he very cor poreal; and 1his nCl:Ol"ding to Di Yi iLC order, according lo which fhe Lord also makes new ùr r(­ generates man. And, lhcrefore, in Ihe represent.ativc sense Ihe rrgeneration of mail as 10 his Ilatllrat is als~ treated of, in which sense "Esuu" js Ihe goad oi lhe naluraL and Jacob the trllth thelcor and Yl!l bot,/). Divine, because al! lhe good and tmtll in one who is regeneralc are From Ihe Lord." (HaUes ollrs.)
  44. 44. :10A.C. 2023: ,:lnd la lJzy seed aller il/ce. (Gcncsis XVII:i.) "That this signifies the Divine thmce cterived Vith those who have faith in Him, is eidcnt from the sig­ nificaLion of "seed," as being the fa1th of charity (sel n. 1025" 14,17, 1610); and a.Jso from the s:gnirication of "artel thee," as being to follow Him (exphün(d just ahove, n. 2019). The Divine with those who have faith in the Lord ls love and charity. By love is meauf love to the Lord; and by clIOIil!J: love toward the neighbour.".1.e. 10151. (Exadus XXIX:44.): "And the aUar." "That this signifies reccp!ivity of the Divine from the Lord in the highel heavens, is evirIent from the sl.gni1ïœtion of "sanclifying, as heing reœp­ tivity of the Divine from the Lord (s:c above 11.101-19), and from the signification of "Uw altar," as being a representative of the Lord as to Divine good (n, 99ô4) here as to the Divine gocid proeceding [rom Him in the heavens where it is received, thus fn theh igber heavens, for the1e the Lord is 1(ccived as to Divine good; but in the 10we1 heavens the Lordis receivecl as lo Divine truth (as Vas shown jus! Ilbove. n.10150). ( 2) Be it known that whatever represented Ihe Lürd Himself alsa rep1esented heaven, fOl the Divine that proceeds from the Lord. wheu received hy the angelsJ makes heaven. Thus in respect ta what is their own the angels themsehes do not make heaycn; hut in respect to the Divine which they receive from the Lord. That this is sa can be seen from the faet that each one of them the1e acknowledges, believes, and also perccives, that there is nothing of go~)(l fmm himself, but on1y from the Lord.; and that whateycr is from himself is not good; th us whon~ accoeding to the doctrine of the church, that al! good cornes from ahove. As this is so, il foHows that it is the Divine . of the Lord which makes the heaCllly lire with them, consequently heaven. Prom this il ean be seen how il is to be undelstood that ,the Laltl is the aH in aH of heaven; also that the Lord dwells there in His OW11; and likewise that by an "angel" in the Word
  45. 45. 41 js si~nlfied somclhing of the Lord (as has been shown in the preceding pages throughout.). (3) So il is with lhe chul"ch. In respect to what ]s their own the men of the churchdo liot make the dulreh. bnl in rcsLwct ta what is Divine which they recrïve from the Lord; for every one in lhe JcIhurch .ho does not ackllowiedge ana believe that aIl the good .01 love :uid lhe lrllth of faith are from God, is not of the church; fOl he wishes to love Gad from himself, ane( ta helieve in God from himseU, which however no one can do. From th~is also il is evidenl :thal l.he DivillC of the Lord makes the chl1rch, as it makcs hcaven. Moreovcr the !(:hurch is lhe Lords heaven on earLll; coliseqllenLly lhe L:ord is h1so the aH in aH in the church, as He is in heaven, and there dwells in His own with men) as He does wilh the angels in Heavcn. Moreover after their life in the worId, the men 01 .thechureh who in this way receive what is Divine oE the Lord in love and faith, become angeis oE heaven.; and no olhers. (4) That the Divine ot the Lord makes His kingdom wilh man, thal is, heaven :lnd the church wilh him. the Lord aiso lcuehes in John:­ The Spirit of truth shaN abide with you. and shal1 be in yon, and ye shaH know that 1 :lin in iMy Falher, and ye in Me. and lin ,you" (XIV.17.20). "The "Spirit of tluth" denotes lhe Divine truth lhat proceeds from the Lord, al which it 1S said thal il: "shaH àbide in you": and aflerwanl that -I-[e 1S in the Fathcr, and Ihey in Him, and He in them," whero ­ by is signified thal ~hey wOl1ld be in Vhal is Divine of the Lord, and that what is Divine of lhe Lord shouicl be in them. Thal Ihe Divine Human is th:1I. which is there meanl is plain. And <Ig:1in. in the samc: ­ ., ;-1bide in Me, and J in 1jou;(fS tlte !Jmnc!l. cannot be(J!fruit of itsel./; except il abide in tht: vine; so neitlwr cau Ile,excrpt ye abide in 111e; Fie that abirLeth in Me, and J ill Mfil.,the saine berneth lrtUch .ti·uit; fo! lIJitlw~1l 11:1( ur (:111/. rio notltiny." (John XY, 4; ;).)

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