Category — The direction in which the church should go

 
In the days before the Academy it was generally considered that the main natural function of the Church was to extend itself to others by means of external evangelization, or missionary work. Finally, this use began to fail, and it was found that, due to the fact that there were relatively few children being born in the Church and relatively few of these remained active in the Church, in spite of some new members coming to the Church, the Church was decreasing.

The Academy strove to correct this deplorable condition by educating the children of the parents of the Church, and this for a time with apparently considerable success.

The education of the children of the Church, like the education of children by parents, is the primary natural function in times but is not an end in itself, for the children are to be educated for fulfillment of a use in society, particularly a use in a spiritual society, and if the education of children, whether by the Church or by individual parents, is looked on as an end, instead of a means towards a use in society, it becomes selfish and, in time, fails; for the love of children, because they are one’s own, without regard to the welfare of society, is a selfish love”

While the “Words for the New Church” (the first publication of the Academy) looked forward hopefully to the results of education of the young in the New Church, it looked, primarily to the growth of the Church among the gentiles nor could it do otherwise, for the teaching of the Latin Word is that the Christian world has nearly totally perverted itself, – all but a few, mostly among the simple, have turned aside.

The following principles were set down in the “Words for the New Church” supported by copious quotations from the Word.

Read the full paper of Rev. Theodore Pitcain on the Church and its Use.

 
Rev. Pitcairn:

The things which Mr. Groeneveld has said have given me reflection on a point which he presented in an informal talk recently on the way in which the Church should go.

The sign of the First Coming was that the Lord would be born in a manger, wrapped in swaddling clothes, because there was no room for them in the inn. We are told that He could have been born in a palace, in a cradle with precious stones, but there would then have been no correspondence. The palace and the precious stones draw the mind to the Nova Hierosolyma with its precious stones, and to the contrast between the First and Second Coming.

The direction of the Church depends on how we view the present state of the Church, to come to the simple primitive things represented by the manger and the swaddling clothes, or immediately to direct the eyes to the glory of Hierosolyma. If we see the Nova Hierosolyma as just around the corner, or if we see the First Coming of the Lord as a coming in glory, with all the universals and all the magnificent things of the Church, our direction of the thinking is entirely different than if we believe that the state is such that we must come to the primitive simplicity represented by the Lord in a manger.

To try to look immediately to Nova Hierosolyma or anything universal containing all the goods and truths of the Church would be to skip over the essential of the First Coming into an imaginary Second Coming. For we might speak of the First Coming and make it a thing of glory such as described in the Second Coming.

To go to the Second Coming or to the Lord appearing in glory, and not go through the things involved in the First Coming would have a similar effect as to return to the paradise of the Most Ancient Church and transfer that to the Second Coming. If we don’t come to the simple primitive things of the First Coming, the Church will take a wrong direction, and come into phantasies of all kinds. What can we think of the state signified by the Lord as an infant wrapped in swaddling clothes and laid in a manger? The swaddling clothes are the bindings of a new innocence, in which man is as an infant, scarcely able to speak. What are those simple truths of a new innocence by which the Church can be saved? To see this we have to see it in contrast to the opposite. The opposite is illustrated particularly by a false idea of the priesthood. In ordination into the priesthood there is a promise of the Holy Spirit. There is some doubt whether that ought to be in the Liturgy. What does ordination really mean? Just as baptism is a sign and memorial that man must be regenerated, so ordination is a sign and memorial that if man is regenerated in the work of the priesthood, he will receive the Holy Spirit. Ordination must not be regarded as anything more than that. The Holy Spirit proceeds in the clergy, but nothing is more rare than for a priest to speak from the Holy Spirit. For the priesthood to imagine that they are in the fulfillment of that promise because they are priests leads to the greatest of phantasies. The danger is that a priest will think that his many scientifics are truths. A scientific becomes a truth only when genuinely applied to state. A living application to state in a genuine way makes the scientifics to be truths. If applied wrongly to the state, they become falsities. So it was with the Priests, Scribes and Pharisees signified by the inn. They had great knowledge, but applied it wrongly to the state, because they desired a Messiah who would rule the world.

With the priests there is the danger of wishing to be god of gods. The whole nature of his function is such as to make him able to exalt himself in this way. Does he recognize this in himself? Is his primary concern to fight against that thing? By overcoming that, and by coming to a new innocence he comes to that meant by the swaddling clothes. By recognizing the terrible pride and vanity that rules in every priest, and shunning it, he comes to that new innocence. In that connection, a minister raises his hand and says, “In the Name of the Lord Jesus Christ” at the beginning of a sermon. A young man doing that is apt to think it is a sign he is in the Holy Spirit, or he  feels that he is. Now we are told that a priest must preach according to the Doctrine of his Church from the Word. If he belongs to a Church which he believes to be a living Church, and that there is genuine Doctrine in the Church (and otherwise he should not belong to that Church) and when he says “The Name of the Lord” , he should think of that Doctrine, and not ascribe the Holy Spirit to himself. That Doctrine is the Name of the Lord, and his preaching should be according to it, for we are told that the Nome represents the Word and the genuine Doctrine of the Church out of the Word. There is the danger that a man might ascribe the Holy Spirit to himself on account of his office. That is the Catholic evil, that has in it the inmost love of self and its pride. Such things have been very dominant in the Church, and we must bind ourselves to come to a new innocence by shunning those terrible evils. We should be willing to be bound by the first truths of repentance, to the first things of the truths of innocence, like a baby bound in swaddling clothes.

In the beginning of the Lord’s New Church which is Nova Hierosolyma there were living states of perception. There were living applications of the scientifics of the Word to the state of the Church. But also many scientifics were developed that were not seen in genuine light. Thus there came a great mass of knowledges represented by the rich man at whose door was Lazarus. We have a fantastic wealth of knowledges which has nothing of genuine wealth in it.

There has been that phantasy particularly on the part of the priesthood, particularly where there is not that feeling of repentance and recognition of actual evil and a consequent humbling of oneself before the genuine spirit of the Word and of the Doctrine of the Church.

Another danger is to look to what is called charity, or to look to the good in another. To talk of charity without qualification is a dangerous thing. We are told that good before repentance is spurious good. Now if we sау to look to the good in a man, to the things of love, and do not make a distinction between good before repentance and after, we commingle things of heaven with those of hell and call it all charity or love. There must be a judgment. There is nothing of charity when we commingle our own good before repentance with the good of our neighbour before repentance. There has to be judgment, and this has to be made in the greatest spirit of humility and prayer to the Lord for enlightenment, that we may be conjoined only to the things of charity which are the result of a broken heart, the shunning of evils as sins against the Lord.

The false idea about what ordination does also creeps in about baptism. Because a person has joined the Church by baptism, some think he is in the things represented by the baptism, whereas it is only a sign and memorial.

The only way for the Church to come is to leave all this wealth of knowledge about the Word and the Doctrine, which for the most part is fantastic, and come to the simple laws of repentance, looking and praying to the Lord that there may be given a new innocence. Otherwise the Church will be destroyed, and the Church itself transferred to others.
…

(during the discussion of Rev. Pitcairn’s speech, he said): I spoke of coming to a new innocence. Mr. Barnitz spoke as if I had often spoken of this before. But the innocence I referred to is a thing that came to me during these meetings aid is not to be confused with things I have said about innocence at previous times. There are different degrees of innocence. There is that innocence when a person first comes to the Church. Also every state of the Church must begin with a new infantile state. That you had in the beginning of the Academy; and that you had come into existence when the Doctrine of the Church was as it were born.

I have a feeling that there is now a new state. In 1947 I felt that the Lord was as it were descending into the natural, which was involved in the things seen in that Assembly, but that that was not manifest in the Church, I compared it to the ministry of John the Baptist when the Lord was in the world but had not yet manifested Himself. Therefore if there is as it were the Lord for the first time become visible in a new way in the Church, then we see for the first time what is involved in the birth of the Lord. And it was in this connection I used the word innocence.

Mr. Barnitz spoke about the sensual. Every infantile state has its basis in the sensual, but the sensual which is represented by the seeing as it were of the Lord in the manger is a very different sensual than that of previous states of new birth. It is very difficult to give an idea of what one feels is the birth of the Lord, because it is something so tender and has so little form to it. Therefore my remarks were directed largely to those things that might prevent us from oozing to see what it is. My remarks about giving up one’s wealth of scientifics was not directed against one, but against all, particularly all the priests. My point there was that we should acknowledge that for the most part we have only scientifics, and only a remnant of living truths seen in application to a genuine state. We might compare this with a person coming to the New Church. They may have a great knowledge of the Old and New Testaments. That knowledge still remains, but they realize that it has not been opened, and therefore in relation to their new state they have hardly any truths.

It is the acknowledgment of having no living cognitions that is important. You have people who come to the New Church and who say that they have always known that, and have always acknowledged that, but if they feel that way it means that they are bringing the new things into their old state and mixing then.

And that is the point. If we begin to perceive what the Coming of the Lord is, then we realize we have no cognitions. Just as with the Jews. They had a great knowledge of the Law and about the Coming of the Messiah, but when the Lord actually came those things had to be left in the form in which they had existed with them to come to an entirely new idea of the Messiah, for instance the shepherds had a tradition of the Church about the Coming of the Messiah, which they believed with a certain innocence. But that former innocence in their cognitions had to be left to come to a new innocence represented by seeing the Lord in the manger.

We have to acknowledge that there are those things in us which are represented by Herod when he slew the infants of Bethlehem, and we must acknow­ledge that we have those former states of innocence which are slain by the evils in man till he comes to the state in which there are only certain remains which can come and receive the Lord as an infant. I cannot express at this time what I actually feel and see as the actual birth of the Lord. It is in too primitive a form. But we must see that pride and vanities and ambitions are things that must be fought against, and that these are the things which like Herod have destroyed the former states of innocence, in fact in relation to interior things. It speaks of Rachel weeping for her children, and would not be comforted because they were not. There must be grief at the loss of innocence, before coming to see the primitive new beginnings which I believe are beginning to be vaguely visible in the Church.

Mr. Groeneveld:

For me the whole relationship is in relation to the human in which we are born and the relation to the Divine Human. In the beginning the Divine Human is as it were not present in the human of man. Still, in the beginning there is a relationship between his internal and his external. But the whole question is then, and now I speak only on the side of the human of man, that in the beginning there is a certain human in which the internal can be present. But that state comes to its fullness. And then the simplicity is that he feels that in the more interior he is lacking everything. Now, that lacking everything in relation to his thinking and willing, lacking everything in relation to the internal, that again he has to go to it till at last his human is in relationship with his internal, till really the internal in which the Lord has been present, in a certain way, comes into his human itself, that is for me the birth of the Lord. Because then you feel that your whole human from the rational to the outside, that everything is nothing in relation to what the real Divine Human is. And that is the first thing. And then for me in that relationship the birth of the Lord is a feeling of anything in the human of man that it is nothing, that he feels that there is nothing of him, that he feels of himself that he is lacking everything. Now in that state he is not in such a state that he is in glory, but he feels just the opposite, and that the thing is that he see what the real thing is  which has to come into his human, and that a  real thing of the Divine Human has to be present in him. Now that is for me the First Coming of the Lord.

But for me in relation to the state of the Church, they must go first through those states to see that the Divine Human has to come in them. But the danger is that in relation to the planes in which they are in willing and thinking, that in  a certain way the willing and thinking remains where they are, because they have had a feeling in that, and they make out of the feeling the reasonings. But if the other thing is opened, then that would be stopped; they would see the locking of everything in it. And that is a going open of the pure human things in relation to the internal, that for the first time the internal will be seen, because in the beginning only the external, in a certain way, but not the internal, is seen.

Now for me the whole direction of the Church is that they must see what the real internal  is in their own human, that they see the Divine Human as their own human. Now, that is for me a leaving of different planes in which man is. And there must be a leaving. That in the beginning was a difference here in relation to Durban. But that thing of leaving is a real thing, for otherwise you never come into contact with the internal. Never. Now that real thing in relation to a society is a very difficult thing; you can never bring a man from one thing over another; that all depends on him. But that the whole direction is seen, that the individual man, in everything in which he lives, that in relation to the internal he is not in connection with it, and that he has to come that the real internal comes into the human, and that never before any real thing existed, (only you can say that it existed representatively, but not the real thing,) that is for me the question. And then it is not a question of Doctrine and Life, but has more in it; because when they speak of Doctrine and Life it is always in such a relation as if the Doctrine has nothing in it. There must be something else. There must be a leaving of the human itself. And that is for me the question in relation to the priesthood, that they have a feeling as it were of the human itself what they have to leave, to see and point out that human. Just as I heard from Philip Odhner on the Nineteenth of June, that is the thing) they must feel if they come to the Church, and if they want to be regenerated, that there must be struggle, and a real struggle. They must not think, Yes, we are in the Church, now we are all right. That gives always a wrong idea. That makes always a plane which later comes to obstruction, to rebellion.

Now the work of the priesthood, the direction in relation to those things, that has not to do with simplicity, and the fewness of things, but it has to do in the few things to see that in relation to the human internal is wrong because if their idea of an interior human is still present and remains present, then at last the outmost things in which they first had a feeling become nothing and will be perverted. Now this feeling, and what the real approaching, openness, is, to see that plane as a general where the universals are, in that relation I see as a universal, and I think that everything of thinking and willing in the plane, in which man is, is a universal. Now every­thing in that must be seen in relation to the internal in which they have to come because they think they are in that internal, that it is present. That is for me the whole thing. They think they are in the internal, but they must feel that they are in an external, and that they prevent themselves that the internal can come down, and that the Lord can be born.

Now for me the whole state of the Church must pass through all those things unless the real internal can be present, and then we have the most universal in relation to the coming and development of the internal in the external. That is quite another thing, if you will develop the external itself but if the internal itself has no forms in the external, then you are always in difficulties.

Now the whole question is, Can they come to a real obedience in relation to the internal, that there is an internal? And that does not take away that in every man there can be an internal but that internal is not open-present.

If they think and speak out of the plane in which they are, and they think it is the internal, then you start with the wrong thing. Because the internal can only come gradually present.

And so for me the whole question is directed of the priests in relation to that human in which they live, and they think that is the real thing. The direction is an approaching and loving to see for themselves what is the Divine Human in those things. Now as I have already said in relation to that, what is really the feeling of the priesthood? When goes the mind open to hear a sermon or such of a priest? Then I feel in that relation what is said in the Word about those preachers who come into the celestial heaven, for there must be in that something that their mind is touched in relation to what must go away from the human in which they were afraid to come in; and they bring again up that real thing, that the internal alone has to live in the human. Now that is for me the whole question and the whole disturbance; and that will always be the disturbance unless the priest himself makes that more and more clear in that relation, in which human they live, and in which that first internal has come to be present with them, and that they must not see that external, the human in which they live, that that internal is present there directly.

That is for me the whole question. And unless those things start, there is not the first starting point for the most external approaching. Because when we speak of the most external approaching, that is for me the most external approaching in relation to that. Because I see only also the first external approaching in the Church; but the question of that external approaching depends on how you see that in relation to the internal. You can make an external, making without this as it were there, that this must be changed and changed to come to that. They think that this is present there, instead of the opposite. That is for me the whole point. Because otherwise never anything of real truth can enter there, because ever truth will be changed to the plane on which they are.

Thus there must be another thing present in the priesthood, a quite other thing present as to a reigning in the people, because a real truth can be present with them. Because always it will be seen from the outside and the real inmost thing of feeling is lacking. And then you get all difficulties.