Category — Use

It is needful for the Church to consider the interior causes of the laws of divorce given in the Word. By this all may come to a deeper understand­ing and love of the Conjugial, and of the uses of marriage, and hy this the Church may he protected against doubts and false reasonings about those laws. Doubts may arise because the laws of divorce are very strict, and in some cases their severity appears to bring much hardship on men. False reasonings about those laws may arise especially from this, that the laws of divorce in the World of Spirits are altogether different from those given for this world; from this some may suppose that in an interior state of the Church with man, the laws which apply there should take the place of the laws which apply in this world. An understanding of the interior causes of the laws of divorce will protect the Church from such doubts and such reasonings.

First we would draw your attention to the distinction between the Conjugial which must be received from the Lord in every man of the Church and the Corljugial union which may be formed between husband and wife. That there is such a distinction is well known from the teaching that Love Conjugial may be given with one married partner and not at the same time with the other. (C.L. 226, 531.) For the most part, however, this distinction has been over­looked in the past. Whenever the Conjugial, or Love Conjugial, has been men­tioned, the thought with most has been only of the Conjugial union between husband and wife. As a consequence, the importance which the Word places upon the Conjugial which is to be received and formed in each man of the Church has not been noticed; many teachings which apply in the first place to the Conjugial in each man, have been applied only to the Conjugial union between the married partners.

Consider the following teachings of the Word about the Conjugial in each man:

That the Conjugial is the desire of living with one partner, and that every step made from religion and into religion is a step from the Conjugial and into the Conjugial. (C.L, 80.)

That Love truly Conjugial is from the Lord, and is with those who approach Him directly, and who love the trues of the Church and do its goods* (C.L. 70.)

That this Conjugial is inscribed on the minds of those who acknowledge the Lord and His Divine. (C.L. 338.)

That this Conjugial is the precious jewel of human life and the repository of the Christian Religion. (C.L. 457, 458, 466, 531)

That it is chief among the essentials of human life, and that so far as a man is in this love he is spiritual, and so far as he should lose this love he approaches the nature of a beast. (First Index to Angelic Wisdom concerning Marriage, under “Conjugial”, and C.L. 230.)

That this Conjugial is guarded in man, whatsoever the state of marriage he may be in. (C.L, 531.)

Read these numbers carefully and you will see that it is the Conjugial with each man that is described in them. This Conjugial is with all men who acknowledge the Divine Human of the Lord in love and faith, and who live the life of religion. It is with all such men whether they in this life are married or not, and if married, whether or not they have been blessed with a Conjugial union with their partner. This Conjugial is of the utmost importance to the salvation and regeneration of the man of the Church. It is the first thing in the natural produced by man’s acknowledgment of the Divine of the Lord. It is the connecting link and bond between the internal things with man and his natural life. It is the principal and beginning of the descent of the celestial and spiritual with man into his natural, and serves as a plane there for the recep­tion of them. No doubt this is one of the reasons why a whole book of the Word is devoted to Love Conjugial. If this Conjugial should be destroyed in a man, nothing of regeneration would be possible.

The Lord has ordered all things of Christian marriage for the recep­tion and protection of this Conjugial with man, and also for the forming of a Conjugial union of husband and wife. The laws of marriage and the laws of divorce are given for both of these precious things. If a man of the Church should violate the laws of divorce, he is in the danger of harming the Conjugial in himself, as well as doing harm to the Church and to society in general. This is evident from what is said about a Christian who enters into polygamy, (C.L. 339), namely, that he profanes the marriage of the Lord and the Church.

Read that number and you will see that the same danger is present with those who obtain a divorce without just cause.

One with whom there is the Conjugial strives wholeheartedly for union with the married partner. Such a one does not put away the partner, even if that union is clearly absent, nor even if it appears to be impossible, but strives for such a conjunction as may be possible. This is evident from the following teaching:

“That these conjugial simulations, with a spiritual man conjoined to a natural, savor out of justice and judgment. The reason is because a spiritual man does what he does out of justice and judgment, where­fore he does not see these simulations as estranged from his internal affections, but as joined with them. For he acts seriously, and re­gards amendment as the end, and if this does not follow, he regards accommodation, for the sake of order in the house, for the sake of mutual aid, for the sake of the care of infants, for the sake of peace and tranquility. To these things he is led out of justice, and out of judgment he gives them into effect. That a spiritual man so cohabits with a natural man, is because a spiritual man acts spiritually, even with one who is natural.” (C.L. 280.)

A spiritual man, that is, one with whom is the Conjugial, strives for the ammendment of life with a partner who has it not. Although he is not in a union of souls and minds with that partner, he loves the spiritual  welfare of the partner, and strives for it. Such a one would never put the partner away except for the causes given in the laws of divorce. To do such a thing would be to act against the conjugial striving in himself, and thus to act against the Conjugial itself.

It should be noted that the love of the spiritual welfare of one’s married partner must lie at the heart of any marriage, for without it there can be neither the Conjugial in oneself nor a Conjugial union with one’s partner. Even in those marriages in which the husband and wife live happily together, no union of souls and minds can take place unless the spiritual welfare of the married partner is held uppermost in the marriage. Without this, marriage would have in it only a natural conjugial, an apparent conjunction of minds arising out of external harmonies alone.

From these things it can be seen that the Conjugial in each man is not endangered by a marriage in which a Conjugial union has not been effected, but that it is endangered by the putting away of a married partner without a just cause in agreement with the laws of divorce given in the Word. This is an interior reason for the severity of the laws of divorce, and for the law that matrimony is to continue to the end of life in the world even though there be colds in relation to the Conjugial.

A further reason underlying these laws is that, except in the case outlined in the laws of divorce, no final judgment is to be made on a marriage in this world, as to whether something of a Conjugial union has been or may be formed within it. This is because the internal similitudes on which the essential conjunction of marriage rests are not primarily attributes of natural birth and native compatibility, but of the new birth of reformation and regeneration. So far as possible the Lord’s Providence Works for the formation of these internal similitudes, and thus for the new creation of the husband and wife for one another, during the whole course of their life in the world. A spiritual man, even though he may see that a Conjugial union is not yet present in his marriage, still would strive toward that union, and would not make any final judgment against its possibility.

From all these considerations it can be understood why it is said in the “Statement as to the Principle concerning Divorce,” that if the Church or the man of the Church violates the laws of order in respect to marriage, the Conjugial itself, which is the precious jewel of human life and the repository of the Christian Religion, is violated, and that then the Divine Human of the Lord, from which the Conjugial descends, cannot be present in the Church.

Respecting divorce in the World of Spirits, the Word teaches as follows:

That married partners meet after death, consociate, and for some time live together as before in the world; this takes place in their first state in the World of Spirits, while they are in external things as before in the world; that successively, as they put off external things, and enter into their in­ternals, they perceive the quality of the love and inclination which they mutually had for each other, and thence they perceive whether they can live as one or not; that if they can live as one, they remain married partners, but if not, they separate; that there is then given to the man a suitable wife, and to the woman a suitable husband. (C.L. 47b, 48b, 49, 50.) In that world divorce is granted when there is no similarity in their affections. (Memorabilia 6027.)

The separation of unsuitable partners in the World of Spirits is according to the law of the Spiritual World that external things must altogether agree with internal things in angels and spirits. They who differ in love and faith cannot live near each other, much less live in the same house. This general law of the Spiritual World is essential to life in that world, and there can be made no exception to it. But the general law of the natural world is that here external things must remain fixed in order that internal things may be changed and formed in man. Any essential change in the spirit or mind of man must be initiated in this world. This general law for the natural world is ex­pressed in this teaching of the Word: “Mutation of organization is given solely in the material body, and is not at all givable in the spiritual body after the former has been rejected.” (Brief Exposition 110.) This law involves the whole reason for our being bom in the natural world.. If the laws governing the Spiri­tual World were to be applied outwardly to life in this world, if there were no fixed external order, independent, as it were, from the internal states of men, no reformation or regeneration could take place in this life. There would be no freedom of choice possible for man, for there would be nothing by which man could reflect upon his internal things, and by which he could cooperate with the Lord in changing them.

Consider what would take place, for example, if the law that riches in the Spiritual World are in accordance with the wisdom of the angels, were to be applied outwardly in this life. If that law were to be applied here, no man would be free to reject wisdom, and no man would be free to love and receive wisdom for its own sake. If such laws were to be applied outwardly in this life, man would be compelled in the things of religion, which is against the Law of the Divine Providence, All life in this world would in such a case be impossible.

If the laws of divorce in the World of Spirits were to be applied to this world, there would be no fixed order by which the Conjugial in each man could be formed and developed in marriage. And if the Conjugial had already been formed in a man, such an application of those laws to his life in this world would be contrary to his Conjugial longing, and destructive of it. More­over, by the application of the laws of divorce in the World of Spirits to this life, marriages here would be exposed to all kinds of phantasy and cupidity, and a truly Christian society would be made impossible.

The things brought forward in the “Statement of the International Interior Council as to the Principle concerning Divorce” are vital for the Church. May it serve to awaken all of us to the Life that is in the ’Word, and to our need of being fully instructed in that Life. The Life that is in all things of the Word is the Life of the Lord’s Divine Human. All the laws of the Word, and all things of the Church, look to the ordering of human life in order that the Lord’s Life may be present and may be received within it. It is our hope that this Statement may serve this end.

The Rev, Philip N. Odhner

President of the International Council of Priests

October 17th, I960

THE DIVINE PROVIDENCE IN RELATION TO LIFE IN GENERAL

Bryn Athyn, Friday, November 20th 1936

In this series of classes we will treat of:

1.             The Divine Providence in relation to life in general.

2.             The Divine Providence in relation to a man’s occupation:

a.      In relation to a minister,

b.      To a teacher,

c.       To a man whose occupation is in the world.

3.             The Divine Providence in relation to other duties:

a.      To the Church,

b.      To the country,

c.       To a man’s family.

4.             The Divine Providence in relation to recreation.

5.             The Divine Providence in relation to marriage.

In the Prologue of the Canons of the New Church we read: “In so much as the true things of life become of life, for so much the true things of faith become of faith, and not the least more or less. Some are of science and not of faith”. How easy it is to imagine that we are in the true things of faith when there is so little spiritually living in our daily life; in which case what we believe to be the true things of faith are with us but dead scientifics of faith.

A man must walk with equal step, the true things of life becoming of life and the true things of faith becoming of faith: what is more or less is of evil, for true things of faith, apart from the spiritual good of life, are dead, and the good of life not formed by true things is but a false appearance.

The following are examples of truths of faith and truths of life:

1.       The Ten Commandments in the Old Testament, the first three of which are truths of faith and the remaining seven truths of life.

2.       The Two Great Commandments in the New Testament, the first of which looks to love and faith in the Lord, and the second to charity towards the neighbor.

3.       The faith of the New Heaven and the New Church in the Newest Testament, as found in the opening numbers of the True Christian Religion, where it speaks of:

a.   The universals of faith relating to the Lord.

b.   The universal principles of faith on man’s part.

4.  Also in the Principles of the Academy, the Doctrine upon which the General Church* is founded, we find a similar division:

a.   The first two principles are truths of faith.

b.   The remaining ten are truths of life.

The internal advance of the Church depends on the increase of the good and the true, called in the Word fructification, or bearing fruit, and multiplication, or on the birth of spiritual sons and daughters. Where there are no births of spiritual sons and daughters, the Church will die just as surely as where there are no births of natural sons and daughters.

The question is this; Is the General Church having an increase of true things of life which become of life, and hence of true things of faith which become of faith? If there is not an increase in the true things of life which become of life, then all intellectual advancement is mere theological speculation, theological scientifics, which are of the memory and not of faith.

Since the coming into existence of the Principles of the Academy, what truths of life have been born in the Church? What new perceptions as to how a man should live? What are the signs of the times? Is the Church becoming more distinctive in its life? More like a heavenly society and less like the world about us? Does the sphere of the world affect us less? On the other hand, is it difficult for us not only to advance in distinctive true things of life which become of life, or even to maintain those set down in the Principles of the Academy?

If the latter is true it is indeed a serious situation, for a Church cannot stand still. If the Church does not go forward it goes backward and this at an accelerating speed; and when the Church starts to go backward it is indeed in a desperate state. While the New Church will endure for ever, history testifies that societies of the Church have a tendency to degenerate. How quickly the early dawn of the Church in England and America passed through noon into evening, until it died, save for the renewal in the Academy.

The great question is, How much do we believe in the Lord and in the Word? To believe is far more than merely to know and acknowledge; to believe is primarily of the life, for we read: “To believe in the Lord is not merely to acknowledge Him, but also to do His command­ments; for only to acknowledge Him is solely of the thought out of some understanding, but to do His commandments is also of the acknowledgment out of the will”, T.C.R. 151.

Another great question is, Do we believe in the Divine Providence, not only in generals, but also in particulars and singulars? To acknowledge only the Divine Providence in generals, particulars, and singulars, is not enough; it must also be believed, that is, it must be of the life.

If a man in states of distress or despair, or in states of victory, raises his mind to the Lord and His Providence, and during the matters of his daily life fails to do this, he only believes in Providence in generals and disbelieves it in particulars and singulars, and this is true no matter how much he may think that he acknowledges it. Such a belief in the Divine Providence in generals is similar to deathbed repentance and is not saving. The Divine Providence must be believed in momentarily, or the belief is nothing.

Again, to put the question in a different form: A heading in Divine Providence reads: “That one’s proper pru­dence is nothing; and that it only appears to be something, and that it also should appear as if it were; but that the Divine Providence out of most singular things is univer­sal”, n. 191. Let every one ask himself, does he merely acknowledge this or does he actually believe this? That is, is this a matter of his understanding only, or is it a matter of daily life? Does he meditate daily that he must act as if from himself, according to what appears like prudence, that his so acting is internally seen to be an appearance, and that in reality man’s prudence is nothing, it merely appears to be something, and should so appear? Is this belief continually ruling, inmostly ruling subconsciously in all the acts of his life, even when his mind is engaged on other things? Such a belief cannot exist without daily prayer and meditation, accompanied by daily repentance.

We are taught that the Lord does more things for every man every moment of his life than can be comprehended in any number. Again we must ask, do we believe this or do we only acknowledge it? If we believe this then every moment of our life our belief gives some little return to the Lord for the infinite things which He is doing for us every moment of our life, and this return from the will is ever present like the beating of the heart, even when the understanding is engaged in other things; this is the constant beating of the heart that is meant by loving the Lord with all the heart. The understanding must also continually give a return to the Lord like the constant breathing of the lungs; this is loving the Lord with all the soul, but of this man is not always aware. A sound heart, a heart of flesh new from the Lord, beats steadily with love to the Lord, and a man in such a state only notices when the heart stops or flutters.

We are told that in Heaven the Angels constantly face the Lord in the east, and this no matter in what direction they turn. So also it must be with the man of the New Church if he is to be truly a man of the Church. He must constantly face the Lord in the east, and this no matter in what direction he turns his mind, whether to the Church, to his business, to his family, to his country, or even to his recreation; he must constantly face the Lord in the east; otherwise the New Church is but a name we have stolen. If there is not a daily turning away from the sphere of the world, in our uses, our duties, and in our recreation, by means of repentance, we cannot believe in the Divine Providence.

We are told in the Word that if a man were to see his proprium he would flee from it as from a monster. Again, the proprium may be compared to a decaying corpse, the stench of which a man’s nostrils must be opened to perceive, if he is to rid himself of its dominion. Do we daily scent something of this?

The celestial Angels are in the greatest humility, and can pray for mercy, for the reason that a thousand times more clearly than others they perceive the disgusting horribleness of their proprium, and therefore they can be held by the Lord a thousand times more free from its influence, than can other Angels.

Concerning those who thus believe it is written: In the first state God seems to be absent; but after this state comes another, which is the state of conjunction with God; in this man acts similarly, but then out of God; nor does he then need, similarly as before, to ascribe to God every good thing that he wills and does, and every true thing that he thinks and speaks, because this is written upon his heart, and thence is inwardly in every action and speech of him. Similarly the Lord united Himself to His Father, and the Father Himself to Him”, T.C.R. 105.

____________________

* By the General Church in this work is meant the General Church of 1937 (wed editor, 2014).

Read all the Six Doctrinal Classes on the Divine Providence in Various Relations and Four Sermons on the Two Great Commandments (DOC)

Read all the SIX DOCTRINAL CLASSES ON THE DIVINE PROVIDENCE IN VARIOUS RELATIONS AND FOUR SERMONS ON THE TWO GREAT COMMANDMENTS (PDF)

“Thou Shalt Not Steal”

We read: “Amen, amen, I say unto you, he that entereth not by the door into sheepfold, but climbeth up some other way, the same is a thief and a robber I am the door of the sheep. All that ever came before Me are thieves and robbers. The thief cometh not, but for to steal, and to kill and to destroy. I am come that they might have life and that they might have it more abundantly.” (John 10: 1, 7-10)

All goods and truths which a man has from the Word and the Church out of his own will and his own understanding are stolen things, in which the Lord is not present, and which therefore lack an internal. Wherefore we read: “If the rational is consulted the Doctrine becomes null and void.” Unless a man has given up the life of his proprial will and understanding he always consults his rational, and then ail things from the Word and from the Doctrine of the Church are with him stolen things, an external without an internal.

Do we not see with every man, that strong tendency to steal. In churches generally, we see an effort to increase the Church in numbers, power and prestige, by appealing to the proprial will and understanding of men and women. Appeals are made to the natural affections, and the intel-lect is flattered. Or where this is not done, threats and anathema, are used to inspire fear, fear of hell, and fear of losing the pleasures of heaven. Let us not think that we are free of such dangers.

We are told that the devils are not averse to worshipping God the Father, but they are averse to the Lord in His Divine Human. The Father is the Lord the Creator, the Divine Human is the Lord the Redeemer. Man is not averse to acknowledging God the Creator, but he is, by hereditary nature, averse to acknowledging the Lord the Redeemer, for he is averse to Redemption. He is not willing, from his proprium, to acknowledge that, “A total damnation stands before the door and threatens.” The door of both his will and understanding, for he trusts in the rationality he has from creation and in his instinctive good feelings, which he has from birth. To give up trust in these is to give up his life, and this he does not easily do.

There is an expression commonly used, “appealing to a man’s better instincts,” such an expression implies a climbing up some other way like a thief and a robber, and not entering through the door, that is the Lord Who is the door. The man of the Most Ancient Church did indeed have human instincts by creation, instincts of love into Good and towards his neighbor, for he was born into the order of his life. We are not born into the order of our life, and if we appeal to man’s better instincts, we climb up some other way, and come to apparent goods and truths, which are only externals without internals. Man’s internals are formed by innocence from the Lord, and a man cannot be in innocence from the Lord unless he believes, that it is solely by the Lord’s undergoing temptation in him, and by His overcoming and subjugating the hells which rule in him, that he can be saved. The moment a man loses this perception he is a thief and steals.

Every young man and woman is given gifts from the Lord: the young man particularly, a kind of youthful understanding of truth, an enthusiasm for it, and a youthful ideal of usefulness.

But the young man begins to steal the understanding of the truths he has been given and make them favor himself, and his own ends. He loses the innocence of youth, and thus the internal is stolen away. He must then look to the Lord for a new understanding in which there can be formed a new good of innocence, and must repent of his theft.

Read the full doctrinal class on “thou shalt not steal” by Rev. Theodore Pitcairn

We read concerning the Most Ancient Church, “The highest happiness and deliciousness were their marriages, and whatever admitted of the comparison they likened to marriage, in order that in this way they might perceive its felicity. Being also internal men, they were delighted only with internal things. External things they merely saw with the eyes, but thought of the things represented. So that outward things were nothing to them save from these they could in some measure reflect on internal things and from these to celestial things, and thus to the Lord Who was their all, and consequently to the celestial marriage, from which they perceived the happiness of marriage to come. And therefore they called the understanding in the spiritual man the male, and the will the female, and when these acted as one, they called it a marriage.” (A.C. 54).

In the above number the essence and quality of true marriage is given. But such marriage and its happiness can only exist with regenerate men and women. Let us ever keep this marriage as our goal and believe the Lord’s promise, given in “Conjugial Love”, that such conjugial love will be given to the New Church; for the whole future of the Church with us depends upon this one thing.

To begin with, we are not regenerated men and women, but are to be regenerated. We must see the order of the relation of man and woman before regeneration, in order that we may be led, in an orderly way, into a marriage as it exists after regeneration.

The true order of marriage was destroyed by the fall; the fall took place by the proprium, represented by the woman, from her own love, being unwilling to believe what was revealed, unless they saw it confirmed by sensual and scientific things, and that the rational represented by the man consented. That is they departed from the true marriage in which as we read above: “They were delighted only with internal things. External things they merely saw with their eyes, but thought of the things represented. So that external things were nothing to thorn save as from these they could in some measure reflect on internal things and from those to celestial things, and thus to the Lord Who was their all.”

As a result of the fall, that is as a result of turning away from internal things to external things, the command was given that her “obedience shall be to thy man and he shall rule over thee,” concerning which we read: “By man is meant one who is wise and intelligent. Here however man denotes the rational, because in consequence of the destruction of wisdom and intelligence by eating of the tree of science, nothing else was loft, for the rational is imitative of intelligence, being as it were its semblance. As every law and precept comes forth from what is celestial and spiritual, as from its true beginnings, it follows that this law of marriage does so, which requires that the wife, who acts from desire, which is of her proprium, rather than from reason, like the man, should be subject to his prudence.” (A.C.265,6)

And further: “The reason why daughters signify the things of the will, and, where there is no will of good, cupidities; and why sons signify the things of the understanding, and where there is no understanding of the true, phantasies, is that the female sex is such, end so formed , that the will or cupidity reigns in them more than the understanding. Such is the entire disposition of their fibers, and such their nature. Hence the marriage of the two is like that of the will and understanding in every man, and since, at this day, there is no will of good, but only cupidity, and still something intellectual, or rational can be given, this is why so many laws were enacted in the Jewish Church concerning the prerogative of the man and the obedience of the wife.” (A.C.568)

In Conjugial Love number 56 we read: “I know that you are a wise man, and what has a wise man or wisdom to do with a woman? At this our host- with a certain indignation changed countenance. And ha put forth his hand, and lo! immediately other wise men wore present from neighboring houses, to whom he said jestingly: Our neighbor here asked the question, What has a wise man or wisdom to do with woman? At this they all laughed and said, What is a wise man or wisdom without a woman, or without love. The wife is the love of a wise man’s wisdom.”

In the Church there must be the wise and the simple, or internal and external man and women. Where there are not both internal men and internal women, who are both in wisdom the Church in time perishes.

Concerning wisdom we read: “In heaven those are called wise who are in good, and those are in good who apply the Divine Trues at once to life; for as soon as the Divine true comes to be of life it becomes good.” (348).

“All who have acquired intelligence and wisdom are in heaven Whatever a. man acquires in the world abides… .and it is further increased and filled out, but within and not beyond the degree of his desire for the true and its good, those with little affection and desire receiving but little and yet as much us they are capable of receiving within that degree, while these with much affection and desire receive much.” (348)

Read the 1st  doctrinal class on the Conjugial Love

Read the 2nd doctrinal class on the Conjugial Love

Read the 3rd doctrinal class on the Conjugial Love

Read the 4th doctrinal class on the Conjugial Love

Read the 5th doctrinal class on the Conjugial Love

“Angelic life consists in use,

“Therefore angelic happiness is in use, and from use, and according to use; that is according to the good of love and charity” (A.C. 454).

We frequently read that the Lord’s Kingdom is a Kingdom of uses, and this, for the reason that the Lord Himself is Use itself, for His Divine Love and Wisdom, cannot but go forth in use. Wherefore to be in use is to be in the Lord, Who is use Itself. To be in the Holy Spirit is to be in uses from the Lord. Wherefore we reads

“None can see whether the doctrine of their Church is true, except those who are in the affection of truth for the sake of the uses of life. They who have this end are continually enlightened by the Lord.” (A.C.8521)

“A man who is in the affection of use, from use, that is for the sake of use, is a heaven in the least form.” (Div. Love XII).

“That in proportion as a men is in the love of use, in the same proportion he loves Him, loves the neighbor and is a man. To love the Lord means to do uses to the Church, our country, human society, and our fellow citizen. To be in the Lord means to be a use. And to be a man means to perform uses to the neighbor from the Lord for the sake of the Lord. For uses which are goods, are from the Lord and consequently are Divine; nay they are the Lord Himself with man. He cannot be conjoined in love with any man except through his own Divine things, for man cannot love the Lord from himself; the Lord Himself must draw him…..and therefore to love the Lord as a person, and not to love uses, is to love Him from self which is not to love Him. The celestial angels are not aware that to love the Lord is anything else than to do goods, which are uses; and they say that uses are the Lord with them. By uses they mean, the uses and goods of ministry, of administration, of functions, as well with priests and magistrates as with traders and working men. The good works which do not flow from their occupation they do not call uses; but alms, benefactions, and gratuities. Thus to love the Lord is to do uses, aquo (or from Him as a source;)and to love the neighbor is to do uses adquem (or to them as an object of uses…) and love thus returns to Him from whom it is.

“The Church and Heaven are from the Lord as one man, whose forms are made up of all who love uses by doing them; and the uses themselves are what compose this man, because it is a spiritual man, which does not consist of persons, but of uses with them. Still all who receive from the Lord the love of uses are there; and these are they who do uses, for the sake of the neighbor, for the sake of use, and for the sake of the Lord. It follows that all these are in the Lord. In the spiritual idea man is not a person, but a use.” (Div. Wis. XIII)

From the above the great importance of use and the love of use can be seen. And yet with us is there not a prejudice against emphasizing the importance of use, particularly the importance of natural uses…

Read the full doctrinal class by Theodore Pitcairn