EDITORIAL NOTES       Editor       1885


NEW CHURCH LIFE
PHILADELPHIA, FEBRUARY, 1885
No. 2.

Vol. V.
     IN this, the first number of our fifth volume, begins a novel under the title of Eleanor, written expressly for the Life. The aim of this tale is not to be didactic, but to "insinuate good," by showing the truth as carried out in life. As will appear from subsequent numbers, the writer has been impressed with the view that a novel in a New Church paper should picture in action the principles that are taught in the essays and sermons published in the paper, and not to make it merely a theological article in a conversational form. We think that New Churchmen will find Eleanor alone worth the price of a year's subscription.


     A KEENER satire on Christianity could not be found than that presented by the Congo Conference assembled at Berlin. The representatives of all the Powers of Christendom have gathered in that city, and are gravely discussing their respective "rights" to the heart of Africa. The territory over which these delegates of Christendom are sedately wrangling may be roughly defined as extending from a point four and a half degrees north of the equator, thirteen hundred miles south, and from the western to the eastern ocean. This enormous region is inhabited by millions of human beings, yet the thought that they have any rights to their homes and native land has apparently not entered the head of any Christian statesman.


     THE heresy which derives its name from Christy or Holcombe, has gained a champion in the Rev. B. F. Barrett, who is influencing himself in the publication of Dr. Holcombe's Letters. Mr. Barrett says:
     From a careful reading of them all in their present revised form, I give it as my deliberate opinion that they will make one of the most interesting, practical, soul-searching and heart-subduing volumes that has ever been given to the religions world.
     A rather sweeping judgment. It has been believed that Major Christy's and Dr. Holcombe's teachings surpassed those of the LORD through Swedenborg. Mr. Barrett manifestly shares this belief, for he says of the Letters (we italicize):
     They exhibit with a clearness and fullness never before equaled the real nature of the Second Advent, as well as the nature of that new and higher life which the regenerate receive from the LORD.


     ONE of the earliest known writers on temperance was Luigi Cornaro, a Venetian, born about 1467. At the age of thirty-five he was brought near unto death by dissipation. One year of temperance made him so happy, physically and mentally, that he determined to continue in its ways. At the age of eighty-three, he wrote a book relating his experience, and at ninety-five, another, the Loving Exhortation, urging his readers to do as he had done, and enjoy the happiness that he had found. The regimen of this early temperance man, on which he lived and was happy for sixty-five years, was twelve ounces of food daily, and fourteen ounces of wine. Had the gentle Luigi lived and written in this age, the Prohibitionists would have denounced him as an intemperate old wine-bibber, who set a frightful example to the young. Yet this misguided old man wrote that until he had trodden the paths of temperance he never "knew that the world was fair." Tempora mutantur.


     REPORT busies itself with the proposed canonization of the first American Saint, the Roman Catholic Bishop Neumann, who died in 1860. Prayers directed to this Bishop at his tomb in New York by the deaf, dumb, and blind are alleged to have been followed by miraculous healing. In the Invitatio, Swedenborg mentions the Roman Catholic miracles several times, and in this connection virtually answers the question often raised, why he, as the Apostle of a New Dispensation, did not perform miracles like the prophets and apostles of old. An instance will suffice:

     More than all these miracles is this, that I speak in the spiritual world with angels and spirits, that I have described the state of heaven and of hell, and of the life after death, and that to me was opened the spiritual sense of the Word. -N. 39. But as to miracles, they would be nothing else than snares to seduce, as he LORD saith in Matthew xxiv, 24. Of Simon Magus it is narrated that he bewitched the people of Samaria, who believed that his deeds were from the great power of God (Acts viii, 9). What else are the miracles among the Papists then snares and deceptions? What else do they teach than that they should be worshiped as gods [numina], and that men should recede from the worship of the LORD? Do miraculous images effect anything else? Do the idols or the corpses of the saints in the whole of Popedom effect anything else? those of Antonius of Padua, of the Three Wise Men of Cologne, and of all the rest whose miracles enrich the monasteries? What have they taught of Christ? What of heaven and life eternal? Not as visible.


     THE question has been asked, whether a New Churchman may take an oath when required to do so by the laws of the country. The answer is found in the explanation of the Commandment, "Thou shalt not take the name of JEHOVAH thy God in vain. To swear by God and His holiness, the Word, and the Gospel in coronations, in inaugurations into the Priesthood, in initiations of faithfulness [as officials, witnesses, etc.] is not to take the name of God in vain, unless the swearer afterward rejects his promises as vain." (T. C. R. 297.) But where the laws offer the alternative of an affirmation, as they do in the United States, a New Churchman ought to avail himself of this privilege, for the Doctrines teach that oaths, especially those in which God is appealed to, belong to the representatives which were abrogated by the LORD, and that He prohibited them in Mark v, 33-37; xxiii, 16-22. See Apocalypse Explained, n. 608, and Apocalypse Revealed, n. 474.


     IN Morning Light of November 15th, 1884, in an article on "Questions Preliminary to that of Authority," we find the following:
     When a man does not see a truth, which is in the Writings of Swedenborg, but still affirms it to be genuine, the writer says:

     I think it is not open to doubt that Doctrines which are only affirmed in this way, do not receive a genuine acknowledgment. . . . Even though every statement in Swedenborg's Writings be true, and a man may have an intelligent faith in this fact, this does not enable him to have a genuine faith in any statement contained in them which he does not see to be true. However strongly it may be confirmed, such a belief is yet the faith of another in the man, and not his own. . . . "But," it may be said, "if truth cannot enter the mind except by an act of judgment, must we treat the Word in the same way? Are we not to believe its statements till we see them to be true?" Yes and no. The Word in the letter is written according to appearances, and is capable of being turned this way and that. When, therefore, we find a statement in the Word which appears to be doubtful or untrue, the proper inference is that we have not got the right meaning. We exercise our intellectual and moral judgment as freely upon the Word as upon any other book, but with the view only of eliciting the true meaning. But Swedenborg's works are doctrinal, which are intended to be understood according to their strict grammatical and logical construction, and, therefore, the criticism which we apply to the Word in order to elicit the proper interpretation, we must apply to his meaning and matter.


     Many numbers are adduced in the article to prove that man must understand truth; must perceive it and then confirm it, etc., and that to receive from others only, is persuasion. The last part of our quotation, that concerning the difference between the Word and the Writings, is a mere travesty. Can we not exercise our judgment as freely upon the Writings, as it is admitted we can upon the Word? Because the former are doctrinal works, logical, etc., can we not misunderstand them or not understand them at all? And if so, does our mental or moral obtuseness affect the question whether or not they are true in themselves?
     It is one thing to see a particular truth and make it a part of life, and another to believe that per se it is genuine. We cannot live a truth we do not perceive, and when we claim that we believe in the infallibility of the Writings, we do not mean that we thereby comprehend everything they teach. We mean that everything therein contained is true, whether we as yet comprehend it or not. And this Morning Light terms untenable, and asserts that a believer in such an opinion has not genuine faith, but is in a state of persuasion.
     But by the very passages quoted in the article it is clearly demonstrable that such a believer is in a most genuine faith. For his soul desires the truth (A. R. 224); he sees that it is true (A. C. 4741); that the LORD has made His Second Coming in the Writings, and therefore that the Writings must be true, and, seeing, he confirms his position (A. C. 6222), and thus takes heed-that is, sees the truth inwardly in itself, and not from another person. (A. E. 190.) So, by the very quotations that are used against him, it can be shown that he adopts the proper method of determining the truth of the great central Doctrine -that the Writings are infallible, whether he understands every single statement or not. That which he does not understand is not a part of him so far as it is not comprehended; still, it exists a genuine, unsprouted seed in him, ready -when in due time heavenly light reaches it, as sooner or later it surely will -to bud forth, more deeply rooted, more wholesome and fruitful, than it possibly could in the mind of him "who assumes that nothing is to be believed until it is seen and understood." (A. C. 129.)
SERMON 1885

SERMON       Rev. L. H. TAFEL       1885

     "Therefore thus saith the LORD of Hosts: Because ye have not heard my words, Behold, I will send and take all the families of the north, saith the LORD, and unto Nebuchadrezzar, King of Babel, say servant, and wilt bring them against this land, and against those dwelling in it, and against all these nations round about, and I shall give them to devotion and make them a waste and a hissing, and eternal desolations." -Jeremiah xxv, 8 -9.

     THE WORD in its internal sense is a one, a connected whole; starting from the beginning of the golden age of the paradise of infancy of mankind, on to the golden age regained in the golden city, the New Jerusalem, it gives us the progression from the innocence of infancy through the struggles of adult life to the ripe innocence of wisdom of a good old age, to be then transplanted to the eternal peace of Heaven. In the journey through the wilderness there are frequent trials and temptations, checks and delays, and even when the Holy Land is entered and the Church has made its beginning in good earnest, there are many foes to be met, hard battles to be fought, periods of servitude and of captivity to be passed through, before the proprium is reduced to submission, and Divine Truth and Love reign supreme and uncontested in the human heart and life.
     All servitude and captivity results from disobedience: when man is instructed as to good and truth and yet chooses the evil and the false, then heavenly influences indeed enlighten the mind and warm the heart, but evils in the natural mind hold good and truth in the interiors as it were prisoners, not allowing them to come out into actual life and thus to become a part of the living organism. So long as the regenerating man is in this state he is in infestations and combats; for the LORD, flowing in through the interiors with him, fights for the good and truth against the afflux of the evil and the false from hell. Man in such a state is, as it were, held in captivity, for owing to the influx from the LORD man wishes to be in good and truth, but from the afflux from the hells this seems impossible to him. This infestation and combat is represented and signified by the subjection of the Israelites to other nations, and especially by the Babylonish Captivity, and their deliverance from their foes signifies the liberation from evils and falses. The Babylonish captivity, has a somewhat different though similar signification with the remnant of those who returned and who built the Second Temple, from what it has with those who perished. With those who perished it signified the total profanation and death of everything good in the Church and thence its destruction; but with those who returned, it signifies their sad state and their trials and infestations, from which they are at last delivered by the mercy of the LORD, and by the victory over which the external man is subjected to the internal, thus natural desires and thoughts to the spiritual and thus to the LORD. With those who have not immersed themselves in actual evils these conflicts are comparatively easy, but in proportion as man has fallen into actual evils the conflict is severe and long-continued. With the evil heredity now common in Christendom, there are few if any who do not repeatedly fall into actual evils; therefore the words of our text apply to all: "Because ye have not heard my words, Behold. I will send and take all the families of the north, saith the LORD, and unto Nebuchadrezzar, King of Babel, my servant, and bring them against this land."
     This threatening prophecy does not signify, as the natural man supposes, that God is angry with those who fall into evils, and therefore avenges Himself upon them by such means.

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The LORD is a God of infinite and unchanging love and mercy, and He sends neither temptation nor punishment; but in His infinite wisdom He foresees all the injurious, effects that attend and follow evil like its shadow, and in His mercy He reveals these to us in His Word, in order that we may be warned and may guard ourselves against the injuries that the hells would continually inflict upon us. Our text shows us the immediate consequences attending on disobedience to the Divine Truth, and which afflict those "who do not hear the words of the LORD;" they consist in this: That "the families of the north" shall be brought against the land. "All the families of the north" signifies various falsities and fallacies which then obscure the intellectual sight. The north signifies the sensual and corporeal part of man, whence evil springs. The families of the north are said to be brought into the land of Israel when the sensual predominates, as it does with the man who is in evil, with him "who does not hear the words of the LORD." With him the evil in the sensual produces falsities which obscure and invalidate the truth in his mind and disable him to make a true and rational application of it to his own life and to that of others. A man who knows truths, understands and acknowledges them, and still continues to live in the evils thereby forbidden, immerses the truths of faith in his cupidities, and thereby profanes them. The remains with such men, though they are still present, cannot any more be brought out into activity, for if brought forth they are at once defiled and profaned again by the profane things in the mind. These profane things in the mind form, as it were, something callous and impervious, which resists the influx of good and truth and absorbs and chokes them. Thus truths become of none effect and powerless to save. Where the cupidities are allowed to prevail over the holy and true principles that have been acknowledged, and truths are thus conjoined with and immersed into cupidities, they cannot be separated from one another, for they cohere in every idea, so that as soon as any idea of w a is holy and true is presented, the profane and false is at once conjoined with it. Thence it is that the interior rational insight which results from seeing natural things in the light of heaven is destroyed, man becomes merely sensual, and thus involved in obscurities, fallacies, and falsities. These are meant in our text by all the families of the north, in the words: "Therefore, thus saith the LORD of Hosts: Because ye have not heard my words I will send and take all the families of the north, saith the LORD, and unto Nebuchadrezzar, King of Babel, my servant, and will bring them against this land."
      The state of profanation in which the cupidities of self-love and love of the world are within, but the truths of the Word are in the mouth, is signified by "Nebuchadrezzar, King of Babel, my servant."
      Nebuchadrezzar, or the more common form, Nebuchnezzar, represents the corrupt will, i. e., self-love, which impels man to exalt self, to rule over all, and therefore sets aside and makes subservient to self what is holy and Divine. Literally the name Nebuchadrezzar signifies self-ruling leader of Nebo, Nebo being the chief god of the Chaldees, so that the name in itself points to the internal meaning, as exalting self. Nebuchadrezzar is called King of Babel because king signifies the truth, and in the opposite sense the false; but Babel signifies the profane state, when Divine things are made subservient to self, and thus defiled and profaned. Nebuchadrezzar is brought up against the land of Israel when the man of the Church ceases to be governed by the Divine Truth and becomes a law to himself. Then he is apparently a self-ruler, acting according to the desires and cupidities of his own corrupt will. In reality he is carried away by infernal spirits, who gloat over his evil delights, and foment them by their unclean sphere. The falsities by which this evil state is excused and supported are meant by the expression " King of Babel," for thereby the rule of self-will over Divine Truth is established: "The golden vessels of the Temple of the house of God in Jerusalem" are brought in to grace the feast of the self-ruler, and are thus made subservient to vile and unholy uses, are defiled and profaned.
     Nebuchadrezzar is here called "My servant," because even such evil spirits are made to perform vile uses to the Gorand Man of Heaven and on earth. The use performed is that interior things are by this same self-seeking buried out of sight and removed, and thus preserved from farther defilement; for whenever thoughts of interior truth arise in the mind, they are with such men at once absorbed, and, as it were, swallowed up by the all-engrossing subject of self; its glory and its aggrandizement.
     Thus our text traces the several steps of downward progress with him who is disobedient, "who does not hear the words of the LORD." First an obscurity on spiritual subjects, because the influx from within, from the Sun of Heaven, is cut off through the profanation of truth. Self then arises as the guise and ruler of man, and falsities from evil excuse and defend this evil state. Man is exalted, and the Divine Truth is abased, and is in consequence neither studied nor honored. The delight in truth for the sake of good and for the sake of truth dies, and truth is merely yet allowed to serve the love of fame and of gain, which animate the self-ruler: "Nebuchadrezzar, King of Babel, servant of the LORD," i. e., serving him with the lip and with outward observance, while the heart is far away. These enemies come up: "All the families of the north, and Nebuchadrezzar, King of Babel, my servant, against the land and against those that dwell in it, and against all those nations round about."
     When disobedience brings with it obscurity in spiritual things, and self, being exalted, tramples under foot Divine Truth, the door is thrown open to the afflux of infernal spirits of every kind and everything of the Church falls below their relentless assaults. Divine Truth and Good, "the land and its inhabitants," are ravaged by the infernal crew, and not only the internals of the Church but also its externals: the knowledges of good and truth, the things of worship, natural truth, moral and civil good and truth, "the nations round about," are all involved in one common devastation and ruin. They "are given to devotion, and made a waste and a hissing and eternal desolations."
     To give to devotion or to utterly destroy, signifies to extirpate from the Church, because there are no more remains. This was the fate of the Canaanites according to the Divine command, in order that the infection of their idolatry and their magic might cease. This fate is here prophesied to the Israelites who do not hear the words of the LORD, because they represent those who know and acknowledge the truth but will not obey it. Concerning their lot we are taught of the LORD, that with those who have filled the memory, which is of the natural man, with such things as are of faith from the Word, and of the doctrine of their Church, and yet lived contrary thereto, when they are vastated, those things which are of faith are torn out, and there are torn out with them many things adhering to them, whence there arise with them deep and foul pits and holes.

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It cannot be but that with them evils of cupidities and falses are adjoined to the truths, and as they cannot be together, it is evident that if they cannot be separated from them they are thrown out to the circumferences whence there are with them empty spots of ill odor, for all stench arises from evils mixed with goods, and from falses mixed with truths. Such a state cannot arise with those who are outside of the Church, for they know nothing of the truths of faith from-the Word. Such is the state described in our text by the devotion or utter destruction following upon disobedience to Divine Truths known and acknowledged, and these are further followed by being made "an astonishment and a hissing and eternal desolations," a total deprivation of all good and all truth to eternity.
     The LORD, in His Mercy, thus portrays to us clearly the unhappy lot of those who know His Truth and who disobey it, and we have the steps of the downward progress clearly marked out before us. The fate of him who knoweth his Master's will and who does not act in agreement with it, is beyond all measure grievous and sorrowful. The groundwork of a salvable character is ever the ability of self-restraint, the ability of a man's forcing himself to do what he sees to be right to be the will of God. Where this foundation fails, no gifts of genius or of intellect or of external sweetness will at all avail, for such a house is built on the sand: "And the rain descends and the rivers come, and the winds blow and beat upon that house; and it will fall, and great will be the fall of it." Obedience to the truth founds the character on the Rock of Divine Truth: "Whosoever heareth these sayings of Mine, and doeth them, I will liken him to a wise man who built his house upon a rock, and the rain descended and the rivers came, and the winds blew and beat upon that house, and it fell not, for it was founded upon a rock." There is nothing in the man who lacks a loyal obedience to the truth; his mind is like a sieve that can hold no water. All his work in developing his character will be lost, for it is all built upon sand, and sooner or later, whenever the tempest of temptation comes, such a fabric will fall and be dissipated, and be seen no more in the land of the living. The truths in his mind are like unconnected grains of sand which have neither consistence nor firmness, but with him who loves the LORD, these grains are cemented together into the hard and firm rock which forms a foundation lasting to eternity. "If ye love me," saith the LORD, "keep My commandments."
     There is no promise in the Word of the LORD to him who knows his Master's will and yet acts contrary to it. Such men are not conjoined by love to the LORD, else they would delight to do His commandments; they are Self-rulers, directed apparently by their own free will, but in reality by the hells below. There is no promise in the Writings that the LORD has given us, to him who knoweth but doeth not, there is no room in heaven for those who are in faith alone, nor for those who know and acknowledge the truth and still follow whither their corrupt will leads them; the end of such as is shown in our text is "an astonishment and a hissing and eternal desolations."
     But with those who turn away from self and its fearful consequences, the LORD prepares a way for their return out of the captivity of Babylon. Delivered from the dominion of self, they are led of the LORD back to Jerusalem, the LORD restoreth the waste places and buildeth up the desolate cities; the temple of the LORD with them arises anew, and the LORD Himself is ever present within His Temple. He preaches the Gospel to the poor, He healeth the sick and raises the dead, and His children, ascribing all the honor and the glory to Him alone, evermore live in the LORD and the LORD in them. Amen.
DISTINCTION BETWEEN TRUTH AND FALSITY 1885

DISTINCTION BETWEEN TRUTH AND FALSITY              1885

     OBJECTION is sometimes made to attacking the Old Church and exposing its false doctrines, and the question is asked: Why not let the Old alone and preach the New? Why needlessly hurt people's feeling by dealing harshly with their most cherished beliefs? Attract them by the beauties of the truth and do not drive them away with criticism.
     These objectors forget that the LORD in His Word not only teaches truth, but denounces falsity. And the Writings do not merely teach the New Doctrines, but also show the falsity of the old doctrines. To teach the truth without exposing the opposing error which may be in the minds of the hearer or reader is a dangerous thing and inconsistent with true charity, as the following, from the Brief Exposition (a. 103), will show:
     "That the Faith of the former Church and the Faith of the New Church cannot he together is because they are heterogeneous; for the Faith of the former Church is born from the idea of three Gods, but the Faith of the New Church from the idea of one God; and because between them is a heterogeneity, it cannot be otherwise, if they are together, than that collision and conflict would occur, so that all of the Church would perish. That is, that man would fall in spiritual things, either into a delirium or into neglect, even so that he would scarcely know what the Church is or whether there be a Church. From this it follows that those, who have confirmed themselves in the Faith of the Old Church cannot, without peril to their spiritual life, embrace the Faith of the New Church, unless they have first singly examined and thus extirpated the former Faith with its young, or eggs;, that is, its dogmas."
     It is the business of New Church lecturers, missionaries, and tract-writers to assist in this work of carefully examining and thus extirpating the Old Faith, in order that they may not put those of their hearers or readers who may be favorably inclined in peril of their spiritual life. The dogmas or doctrines of the Old Church must be exposed in all their native hideousness, undisguised by the trappings of conventional words and phrases. Old Churchmen may not be pleased at this, for many of the most repulsive doctrines they have heard from childhood, and around them cluster cherished associations, and, indeed, without them religion itself would seem an impossibility. They may not enjoy the showing in its true colors of the Doctrine of the Atonement and that of Faith alone. The average religious man would feel lost without them; they are the centre and heart of his belief. All his supposed spiritual advancement, his change of heart and conversion, depend upon these falsities. To have the light of Truth thrown upon such perverted ideas may not be delightful to those who fancy that they may attain to such perfection "that Christ Himself is not more pure." Few will wish to accept, but these must not be permitted to accept the New without fully seeing its opposition to Old.
     Are not, then, our missionaries, lecturers, and tract-writers culpably negligent if they neglect to obey the warning given in the Writings and to follow the example of the Writings in their teaching?
     As without the Church in its relations with the Old Church, so within the Church it is necessary that firm-or should be exposed and heresies attacked. To affirm the truth is not enough.

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The opposition between it and the prevalent falsity must be shown. In this way will people be guarded against the false, and also see more clearly the true. Even at the risk of being called controversial and critical and uncharitable, still how can it be otherwise than the duty of ministers and periodicals to point out the difference between truth and error, that erroneous ideas may not spread unchecked.
     The great necessity of clearly marking the opposition between right and wrong is seen by a writer on a secular topic, who thus strongly states his position:
     A system which, on any subject . . . contents itself with merely laying down the true or correct doctrine on any point does only half its work, and that half very imperfectly; because the wrong opinion, not being distinctly brought forward and expressly controverted, still retains possession of the student's mind, occupying it all the more inveterately because it occupies it obscurely. Indeed, in such a case the two positions, not being contrasted, are not seen to be incompatible. They still coexist, but in such away that neither can be said properly to exist or to have a clear and vigorous standing in the mind. The wrong opinion being combated, but only in a vague and very inexplicit manner, loses the force and vigor of its previous authority; while the right opinion, being clouded by the obscure presence of the wrong one and oppressed by its secret efforts to regain its former ascendancy, is enfeebled where it shines and shorn of its brightest and most fructifying rays." -Ferrier's Institutes of Metaphysics, p. 43.
NEW CHURCH TO BE ESTABLISHED WITH THE SIMPLE 1885

NEW CHURCH TO BE ESTABLISHED WITH THE SIMPLE              1885

     IT is clearly taught in the Writings that the New Church is to have its beginning with the simple, and that few, very few, of the learned will receive the interior things of the Word now revealed. Still this is a truth not yet recognized by the members of the New Church at large, and some have even contended that the Doctrines are not in a form accommodated to the unlearned; indeed, we might conclude that this is the prevailing belief, since our missionary effort has been in the main directed toward the learned, or higher classes of Christendom, to the neglect of the lower. This, we fully believe, accounts for the barren results heretofore obtained; and even where there has been anything like success in missionary work, it has not been with the educated classes, but with the simple, or common people.
     The establishment of the New Church with the simple will not be an isolated fact in Church history; other Churches have had a similar beginning. This was notably true of the first Christian Church. When the LORD came into the world He was received by the simple, not by the Scribes and Pharisees, who were the learned of the Jewish nation. (A. C. 4760.) "The great multitude [Authorized Version: 'common people'] heard Him gladly." (Mark xii, 37.) The Church of the Apostles, or the Primitive Church, was with the simple; it was afterward perverted and destroyed by the learned.
     It is well known that the disciples themselves were simple men, common fishermen. "It was a matter of inquiry among spirits concerning the disciples . . . why men of inferior condition, as fishermen, were chosen, but not the more learned, and because I heard them, it may be lawful to relate here that most at that time were imbued with trifles [nugis], and like things, to such an extent that they could not comprehend the things of faith, as the unlearned, who could better comprehend and believe those things, therefore they were chosen in preference to those who were more learned." (S.D. 1216.)
     The simple, with whom the New Church is to be established, are in general of three classes, namely, "children before they have received genuine truths; the simple within the Church, who know a few truths of faith, but yet live in charity; and upright Gentiles, who are in the holy worship of their gods." (A. C. 3986.) We learn that those in these three classes are in a similar state of good, a good receptive of the truths of faith, still a good not yet genuine, "because genuine truths have not been implanted in it, but which is such that they may be conjoined to it, and in which the Divine may be present."
     All genuine work of Church extension and establishment must have one or more of these classes in view; the seed must be sown with them, or we shall reap no harvest of good fruit. The work that is immediately before us is with the children, our own and orphans that may be given us, and with the simple among Christians, those of adult age in the Christian world, but still in simplicity of faith and life, and thus held in a state ready to receive the Doctrines of the New Church in this world or the other.
     With the simple of Christendom is the proper field of what is called missionary work: in this field we can go forward with some hope of success, and shall find in it much to encourage us. With the learned there is little hope, and all effort to teach them the truth of heaven will be for the most part vain and fruitless.
     In a number of passages in the Writings the learned are spoken of in contrast with the simple, to the effect that the simple are open and receptive, and the learned not. The learned worship nature as God, deny the Divinity of the LORD and of the Word, have destroyed common perception, are in no interior intuition of truth, deny the existence of the soul and a life after death, are for the most part sensual, and are moved by the love of fame, honor, and gain; thus their internal is closed. But the simple worship God under a human form, acknowledge the Divinity of the LORD and the holiness of the Word, have not destroyed common perception or interior intuition, believe that they shall live after death, are able to think above the sensuals of the body, are not so confirmed in worldly lusts as the learned, and so their interiors are open to heaven. The following are some of the passages where this is taught: A. C., 3428, 3747, 4760, 5059, 6053, 6316, 8783, 9192, 9394, 10156, 10201, 10492. D. L. W., 361. A. R., 812. A. E., 52.
     This is the around upon which we base our conclusion that the missionary work of the future will be with the simple, and that work with any other class will be neither genuine nor successful. It is not contended that it is given us to know the particular individuals who are in simple good; the fisherman does not see his fish until he has caught them; but we do contend that the LORD has pointed out to us the proper waters in which to fish, and these waters are the simple or unlearned of Christendom.
     That the simple spoken of in the Writings and in the letter of the Word are to be found mostly among the unlearned, the uneducated, or so-called lower classes, more particularly, perhaps, such as live in country places, is clear from the fact that in the numbers noted above they are in every case placed in contrast with the learned. But we are not left in any doubt. In other passages it is distinctly stated that it is the unlearned who are receptive.


6



     Arcana Coelestia (n. 6317), treats of the learned who have made life to consist in the body, and have confirmed themselves by scientific and philosophic reasonings against life after death, and so have become blind and deaf in spiritual things "But the unlearned, who have been in the good of faith, are not such, for they have not confirmed themselves by the things of science and philosophy against the things which are of the Church, wherefore their perception is more extended and clearer; and since they have not closed the interiors, they are in the faculty of receiving goods and truths."
     Again: "The ideas of the learned are closed, and thus spiritual and celestial things, thus heaven, but it is open to the unlearned. Who worship nature as God more than those who are knowing from some science?" (S. D. 3640.) It is also taught in the Writings that very few in the world will be able to understand the nature of the speech of angels and spirits, "If there are some they will be among the unlearned; but among the learned or erudite, as they call themselves, scarcely any." (S. D. 1052.) "The unlearned can perceive what spirit is, that it is not thought alone, but the learned with difficulty." (S. D., Index, "Doctus" 2366-2369.) The learned are in greater power of confirming falses, " wherefore they are more insane than the unlearned." (S. D., Index, "Doctus" 3421.) "When I extracted what is observed in Nos. 1719, 1720, concerning spirits and their sense, then some of the learned were present, and their perception was communicated to me, from which I perceived that they can never believe that spirits can be endowed with any sense, still less with a sense of pains, horrors, and terrors; thus their philosophic phantasies have induced darkness upon them. Wherefore the unlearned are they who can believe." (S. D. 3417.)
     In some other passages the common people (plebs), or those in an inferior condition of natural life, are specifically mentioned as in a state receptive of the truths of heaven in contrast with the learned or educated classes, who have, in most cases, shut out the light of heaven from their minds, as in Divine Love and Wisdom, n. 12:
     "The common [plebeja] idea of God in Christendom is as of Man, since God is called a Person in the Athanasian Doctrine' of the Trinity: but those who are wiser than the common people [plebs] pronounce God to be invisible, which is done because they are not able to comprehend how God as Man could have created heaven and earth, and fill the universe with His presence, and many more things which cannot fall into the understanding, so long as man is ignorant that the Divine is not in space. But those who approach the LORD alone think of a Divine Human, thus of God as a Man."
     And in the following, from Spiritual Diary (n. 1987, 1988), which treats "concerning those at this day who are, as it were, of the Ancient Church" (in the Index, Primitive Church): "There are still some who retain and preserve much of the Ancient Church, who also have this more than others, namely, that they perceive whether a thing is good; for this reason also they are rejected by others, who suppose them to be not unlike enthusiasts, when yet the Ancient Church had this, that they perceived what is good, thus what they should do, acknowledging the operation of spirits, but in themselves only the spirit of the LORD, they reject others. But since they are of an inferior lot, not easily admitting the learned, therefore they think in simplicity, and do not much extend [dilatant] their thoughts. In the other life they are happy, and they appeared to me in front toward the higher part of the forehead at some distance; and they could perceive more fully and profoundly what was thought than other spirits, so that I could not speak with them in like manner [as with others], but by fuller things of thought, which others said they did not understand; thus they are not far from heaven."
     It should, however, be noted that it is not learning itself that has closed heaven, but the conceit of learning, in which is concealed contempt of others, and malignity. The natural sciences in their proper use are an aid and not a detriment to spiritual life; and we read that those who make a good use of their learning become members of the internal Church (A. C. 1100) and that "all the sciences which are in the learned world are the means of growing wise, and also the means of becoming insane." (A. C. 6316.) But the learned have made the sciences, not the means of growing wise, but of becoming insane, of perverting and destroying the rational, moved by the lusts of eminence and gain; the exceptions serve only to present a more vivid contrast.
     For the remnant, therefore, of the first Christian Church, out of which the New Church is to be formed, we are to look, not among the learned, but in the ranks of the simple. And when the missionary effort of the Church shall be intelligently directed toward the uneducated classes, then may we look for genuine results; but so long as it is mainly directed elsewhere, we shall be nourishing a delusive hope.
DRUNKENNESS A SIN 1885

DRUNKENNESS A SIN              1885

     CAN anything be done to lessen drunkenness? If so, what? The first step toward lessening any evil is to see it, to know and acknowledge its real character. Drunkenness is very generally recognized as an evil; it is not so generally regarded as a sin. If one intoxicated commits a crime and is brought before a court to answer for it, a not infrequent plea in mitigation or excuse is that he was intoxicated, and therefore not accountable, or at least that he was less to blame than he would have been if sober. Not until this plea and the false idea upon which it is founded are done away with, will drunkenness and crimes committed under its influence be lessened by a proper treatment of the criminal. The idea that drunkenness is more a misfortune than a fault, that the drunkard is more to be pitied as a helpless slave to an unfortunate appetite than to be punished as a sinner against the LORD, his fellow-men, and the common weal, must be removed from the minds of our lawmakers and law-executors before it will be dealt with in a way to lessen it or the evils connected with it. The following, from the Spiritual Diary, bears directly upon the subject:

Concerning Drunkenness.
     I spoke with spirits concerning drunkenness, and it was con- firmed by them that it is an enormous sin, as well as that man becomes a brute [and] no longer a man, because that man is a man lies in his intellectual faculty; thus he becomes a brute, besides which he brings damage on his body, and so hastens his death, besides wasting in luxury what might be of use to many. And it appeared to them so filthy that they abhorred such a life, which mortals, nevertheless, have induced upon themselves as a civil life. -S. D. 2422.

     In reforming a drunken world and lessening the evils of it, let a beginning be made by acknowledging that drunkenness itself is an "enormous sin."


     THE Rev. Henry W. Little, in his book, Madagascar: its History and its People, practically acknowledges that Christianity has done little for the real improvement of the Malagasy. The most conspicuous fruits of "conversion" among that people appear to be vanity and superficial knowledge.


7


ELEANOR 1885

ELEANOR       EDWARD POLLOCK       1885

     CHAPTER I.

Wherein Richard Gray goes a-hunting.

     THE time is Indian summer and mid-afternoon. If ever a human being, or, for that matter, any created thing, is justified in being lazy, it is on the afternoon of a hazy, Indian summer day. The sun benignly and sleepily shines down on the world from a cloudless sky-a sky with no trace of blue, but instead tinged with a goldish light. The fields, lately quick with life and garbed in green, wear a sober russet. Their work for this year is done, and idly they bask in the tempered sunlight. Even the weeds that have sprung up since the crops were harvested have ceased to grow, and stand in the autumnal garb, doing nothing, like the good-for-nothing lazzaroni of the fields they are. In the restless, life-pregnant spring man plows these vagabonds under, mows them down in the weltering summer, but, here they are again in their old haunts as numerous good-humored, and worthless as ever. But the reigning feature of autumn are the wild woods, masses of crimson, scarlet, and gold, their holiday dress donned when work is done. Their nuts are ready for whomsoever will gather, and all they do now is to carpet the earth at their feet with rustling leaves at every stir of the vagrant wind. Yes, autumn is a lazy time in the country, at any rate. Nature is idle because she has nothing more to do, and man-but, no, the simile is not good. Some men are never lazy; they want too many things, too much of their neighbor's goods, ever to be idle. Even their holidays are often a covetous, feverish hurry for pleasure. Others again put on the autumnal spirit in the springtime, before they have earned it by bearing fruit; theirs is stagnation and decay. But the true man is he who, at the proper season, can doff care, and be gloriously, happily, carelessly idle.
     There are a few such in the world, and among those few was Richard Gray, as on this afternoon he sauntered through the copse and woods, gun on shoulder.
     "I'm doing a good deal of hunting but very little finding," thought Dick, as he sat down on the trunk of a fallen tree and let his gun rest across his knees. "Yes, a good deal more-in fact, I haven't found anything yet. Those schools for orators, the debating societies, have from time immemorial decided that there is more pleasure in pursuit than in possession. I maintained that point myself when I was one of the fiery speakers of -"
     But at this point he heard a noise. It was that of a light body moving and springing among the fallen leaves. Looking in the direction whence it came he saw a gray squirrel. The recognition was mutual, and as Dick took his gun the squirrel gave a spring and landed against the side of a tree about three feet from the ground. He had a chestnut in his mouth, and after his first spring he clung motionless, looking at Dick with bright, curious eyes; then, with a flirt of his bushy tail, he scampered up the tree, keeping its trunk between him and the hunter. The latter remained quiet, and at the first branch of the tree the squirrel again peered cautiously around at him, and then continued his scamper until high up in the branches. There he took a bolder survey of the strange-looking animal he had seen on the ground. So far as he could judge the creature had not moved. Emboldened by this, and perhaps urged on by youthful bravado, he seated himself on his haunches, and taking his chestnut between his fore paws began to gnaw the shell, casting the bits away with a jerk of his head, and they fell with a faint patter on the dry leaves at the foot of the tree.
     It was a splendid "shot," and Dick took deliberate aim, for the squirrel paid no further heed to him. But after his careful aim he did that which showed him to be no true sportsman; he lowered his gun without firing.
     "Why should I kill the little beggar? he seems to enjoy life and his chestnut so much that I'll not shoot him. Wouldn't hit him most likely, anyway."
     The squirrel, seeing the hunter lower his gun, thought it meant danger, and running out on the limb on which he sat, leaped to an adjoining tree and disappeared. He held on to his chestnut, and therein showed that with squirrels, as with men, property holds high rank.
     Dick laughed as he again settled himself comfortably on the fallen tree. He so enjoyed the idle time and place that he did not wish to deprive even the birds and squirrels of like enjoyment.
     "May be that they do not feel any pain, as some learned ones hold. If not, then they can feel no pleasure, though if that little strutter out on the road there doesn't feel as much pride and contentment in his fine feathers as ever a youth did in his dapper clothes, I'm mistaken."
     The place where he sat was screened by a few bushes from an old country road that ran through the wood at this point. Through the leaves he had a pretty good view without much chance of being seen by any passers. Suddenly the bird he was watching darted away, and then he heard the sound of heavy, crunching footsteps approaching along the graveled and rut-worn way.
     As the quality of a man enters into everything he does, it is not a flight of fancy to say that the sound of footsteps may at times convey to a listener an impression of the nature of the person approaching. "Two to one," said Dick to Dick in the mental conversation of which snatches have been given-"two to one that fellow is a hard lot. Ah I thought so."
     A low-browed, unkempt, and grizzly tramp came slouching into view. Coarseness and brutality were stamped on his face, which seemed to have a latent hate for everything and everybody. He did not see the young man peeking at him through the underwood, but shambled by and disappeared around a bend in the road not far off.
     "Bah! he taints the very woods," said Dick, with a fine expression of disgust on his handsome face. "I must get away from his sphere."
     He was about to arise when the sound of some one else approaching arrested him; "Ten to one you're not a tramp, whatever you-Ho! Ho! I should say not. Now by my good sword, or, more correctly, shot-gun, thou art passing fair, my lady. The sphere of that creature peculiar to high civilization is dissipated, the tone of the woods is restored, and more, methinks."
     It is almost tautological to say that the object of this rhapsody was a young girl, and an exceedingly pretty one, too. She was rather small in stature, and her dress, while plain, sat on her with that indescribable air that speaks of innate refinement. The branchy trees that towered on either side of the road shaded it effectually, and the girl was walking, bare headed, carrying her straw hat by its ribbons and swinging it as she walked. Shallow observers would have said her hair was red, but it wasn't. It was chestnut-"royal, regal chestnut," the enthusiastic young hunter termed it. She too passed without seeing him, and as she disappeared Dick gave a deep sigh, and with Hibernian wisdom exclaimed,
"How beautiful a beautiful girl is!"


8



     He sat for a few moments profoundly meditating on this point, and then, suddenly arising:
     "I'd better keep my een on that little princess of the forest, for that vagabond"-
     Glancing up the road, he saw the girl returning at a rapid walk that changed to a run as soon as she was fairly around the bend.
     He stepped forth from the bushes to the roadside, and as he did so the tramp came into view at a fast pace.
     The girl gave Dick a startled, hasty glance as he appeared, and then, darting forward, took refuge close behind him, trembling and panting with fear.
     The vagrant also halted and stood eying him.
     "Tableau!" was Dick's mental comment. "All required to make this realistic is troubled music, footlights, and thunders of applause. The heroine, however, should be fainting on my left arm instead of nervously holding on to my coat-tail as she is, and now, with extended right arm, I should exclaim: 'Back, villain!' and he, as he grits his teeth, 'Baffled!'"
     This whimsey, the result of his previous vein, flitted through the young fellow's head as he stood looking at the tramp.
     The latter now walked a few steps nearer and again stopped.
     "The brave hero," continues Dick, in the previous strain, "when he rescues the distressed damsel, ought to feel brave as a lion. I guess that I'm a forgery; for I have a notion that if the villain of this play commits an assault and battery the hero will come out second best. However, I have a gun and 'I must dissemble.'"
     The first to break the silence was the tramp, who, again coming a few steps nearer, said:
     "Say, young fellow, can't you give a poor man a little something to buy a loaf of bread with?"
     Dick's reply was to reach into a pocket well stocked with silver and gold and toss from thence a piece of silver. He weakly hoped to buy him off by this means.
     But the jingle of the money sent an evil flash into the fellow's eyes as he picked up the piece thrown to him and again started to come closer.
     But at this Dick raised his gun, and, in a pleasant voice, said:
     "Stay where you are, my indigent friend."
     The tramp very hastily drew back a few steps, and Dick felt his courage go up amazingly.
     "I have two barrels here loaded with slugs, and they might go off if you came closer." Then, to himself:
     "What a fib that is! I don't believe the small shot would go through his thick hide."
     The reply to Dick's threat was a sullen inquiry, in the formula of his tribe, as to what was the matter.
     Now that he was master of the situation, Dick, as he expressed it, began to feel "like a Simon Pure hero." He fancied that his style of address had its effect on his enemy, and so he continued it, especially as it fell in with his previous fantastic mood. So, to the tramp's muttered inquiry he gayly replied:
     "My dear wanderer, there is nothing the matter with me. I never enjoyed better health or pleasanter surroundings, the latter conditional with your removal, which, by the way, must soon occur."
     "What do you mean?"
     "I shall try to explain. You, I take it, are a citizen of one of our great cities who spends the warm months enjoying the beauties of nature, and returns home in time to vote for the party that pays most, and then passes the cold weather in the workhouse or in prison. Now, my dear sir, the people around here are not educated up to appreciating such products of our proud civilization as you -a fine representative. They are so. uncivilized that when they hear, us, by the bye, they soon shall, that a person of your standing has been chasing young girls, they collect and scour the country, and if they catch you they may hang you to the first tree."
     The fellow was plainly cowed by this, for he knew there might be an unpleasant realization of its truth for him. He muttered something about being a poor man looking for work who only wanted to ask the girl for a little help to keep him from starving.
     "That may be true," replied Dick, "but you will find it hard to make the men about here believe it if they catch you. Now take my advice and return the way you came. That's right," as the other started briskly; "keep well to the other side of the road as you pass us, for, as the poet says, 'I do mistrust thee.'" He passed as directed, and then Dick said. "Now I'll escort you a short distance 'on thy way to Mantua,' and treasure these words of mine in thy heart, O freeman and voter! get out of this neighborhood lively."
     So talking, he followed the vagrant, and the girl kept close after him. At a short distance the road left the forest, and there Dick halted. "I'll watch you from here," he called out. "Good-bye. I hope you'll mend your ways."
     The reply to this was something more forcible than elegant. Dick stood watching the fellow until sure he had no intention of dogging their footsteps, and then turning, he looked at his companion for the first time since she had taken refuge behind him.
     Yes, she was very pretty -ten times prettier than he had at first supposed. This was doubtless partly due to the help he had rendered her. Observant readers of newspapers will bear witness that in real life, when a young man renders any assistance to a young woman whom he has never seen before, he generally follows it up by falling in love with her. Vide the next scrap, headed "A Romantic Marriage." Probably he sees in her the embodiment of his heroism or something analogous to it. But whatever it is, for the time it brings out what is best in him, so let it not be flouted at.
     Dick, as we have said, turned and looked at the pretty little maid. He would have given something at that moment for the power of saying words that were not commonplace. As naught but natural words would arise, he was forced to say, "Well, I guess he's gone."
     "I hope so," replied the little beauty, with a sigh of relief; and raising her eyes to his. "I never was so frightened in all my life." Then, dropping her eyes, she said, hesitatingly, "I don't know how to thank you for your brave conduct."
     "It was nothing; say no more about it," exclaimed the young fellow, blushing, while his spirits and admiration for her rapidly mounted skyward, if the term may be used.
     "Now, my child," he continued, assuming the paternal, to cover his volatile state, "I must see you safely home; it will be dusk before long. Which way do you live?"
     The shadow of a saucy smile flitted over her face at this, but she meekly replied, pointing the way she had been going when he first saw her, "About a mile up that way."
     He shouldered his gun and was about to start, when a thought struck him that caused him to peer at her anxiously, and then break into a boyish laugh. "Let me change all that, and ask you if I may have the pleasure of seeing you safely home."
     "Yes, indeed, sir," she answered, and then, the effects of her late fright being still strong upon her, she truthfully said: "I should be afraid to go through those woods again unless some one were with me."
     

9



     By this time the road had grown dusky, and dark- some shadows lurked beneath the trees on either side. Every stir of the dry leaves caused the girl to start and keep close to Dick's side, while he only regretted that they did not meet another tramp, and was sorry when they emerged into the open country again.
     She stopped at a gate that opened into a lane, and said: "This is our farm; our house is just around the point of that hill."
     He looked somewhat ruefully at the gate, and she added: "It is near supper time. I hope you will come and eat with us. I should like father to have the opportunity of thanking-"
     Dick's face brightened, and he hastily interrupted the latter part of her sentence by saying: "Thank you; I'm desperately hungry"
     Through the darkening woods Dick had gayly borne the conversation, but now that she was safe the girl began to take her part in it, and he thought that her's was the sweetest voice he had ever hears. With considerably slower steps they walked up the lane, until they came to where it was crossed by a slight, shallow brook.
     "We used to have a foot-bridge over this," said she, "but the last storm carried it away."
     "Permit me to assist you."
     "Oh! no," she replied, with a laugh, as she lightly sprang from one stepping-stone to another. "I'm used to crossing this."
     Dick followed her, but instead of attending strictly to the business before him, as he should, he paid more attention to her lithe, graceful movements. The result of this negligence was that, as he reached the last stone, he came to grief.
     [TO BE CONTINUED.]
JOHN THE BAPTIST AND JESUS 1885

JOHN THE BAPTIST AND JESUS              1885

II.

     "CORPOREAL things must die before man can be born anew or be regenerated; yea, the body must die before man can come into heaven and see the things of heaven. So it is with the Word of the LORD: its corporeal parts are the things of the sense of the letter." (A. C. 1408.)
     This Doctrine -that the literal sense of the Word must be lost sight of in order that the true or internal sense may be seen is involved in the saying of John the Baptist, that he was not Elias, nor a prophet, and that he was not worthy to loose the latchet of the LORD'S shoe. This he said as representative of the Word in the letter when speaking of the LORD, who is the Word Itself. (John i, 19-30.)
     Thus, in His gospel, the LORD teaches that the literal Internal Sense, revealed through Swedenborg: the sense, as such, is nothing and must disappear before the shadows must vanish when the Light appears.-(A. C. 9373.)
     To the New Church the Word stands revealed as no less than the LORD Himself, coming in power and great glory, and only those can truly gain admission into this Church and see the glory of the LORD, which is in His Word, who are in faith, charity, and the good of charity or good works. Others, indeed, can see; but yet they do not see, because they do not believe. This is the doctrine involved in the transfiguration, or, better, transformation, on the mount. (A. C. 2134 1/2.)
     The LORD took Peter (faith), Jacob (charity), and John (the good of charity) on to a high mountain by themselves, and was transformed before them. His face shone as the sun and His garments became like light. And Moses and Elias were seen in glory speaking with Him. And a light cloud overshadowed them, and, behold, a voice from the cloud, saying: "This is my beloved Son, in whom I am well pleased; hear ye Him." And when the voice had been, Jesus was found alone. (Matthew xvii, Mark ix, Luke ix.)
     In this transformation the LORD appeared as Divine Truth, which is the Word, from Divine Good; for when the LORD was in the world He made His Human Divine Truth, and when He departed out of the world He made His Human Divine Good by unition with the Divine Itself which was in Him from conception. Hence, everything seen at His transformation signifies the Divine Truth proceeding from the Divine Good of the. LORD. The Divine Good of the Divine Love which is in Him, from which was the Divine Truth in His Human, appeared in His face shining like the sun, for the face represents the interiors and the sun signifies the Divine Love. And the Divine Truth of the Human was represented by the garments becoming like light, garments in the Word signifying truths, and the LORD'S garments Divine Truth. They appeared like light, because the Divine Truth gives light to the angelic heavens.
     The transfiguration is a most forcible illustration and confirmation of the truth taught in the Doctrines that the LORD is the Sun of the spiritual world, and that He, as the centre and source of all light and heat, sheds these abroad into the heavens.
     Since the Word, which is the Divine Truth Itself, was here represented in its transformation in the perception and thought of those who are in faith and charity, Moses and Elias were seen speaking with the LORD; for they represent the Word-Moses the historic Word, and Elias the prophetic Word. The Word in the letter was represented by the cloud which overshadowed the disciples and into which they entered; for they represented the Church which at that time and later on was only in truths from the sense of the letter. And because revelations and answers come through the Divine Truth in ultimates, and this truth is such as is the truth of the sense of the letter of the Word, therefore a voice was heard from the cloud, saying: "This is my beloved Son; hear Him;" that is, that He is the Divine Truth or the Word (A. E 594.)
     To the New Church, therefore, the Internal Sense is the Word Itself or the LORD appearing in glory out of the literal sense of the Word. In this or alone are Moses and Elias seen talking with Him. From the internal sense, and not otherwise, is it known that the whole Word inmostly treats of Him alone who is the Word. "Glory is the internal sense of the Word." (A. C. 9372.) "The cloud is its external sense." (Ibid.) From the external sense, indeed; come revelations as to all things that concern life 'here and hereafter, and to every sincere seeker an answer comes from the letter; but this is by the literal sense only when made translucent or when glorified from the Internal Sense; for the cloud at the LORD'S transformation was "light," and "a light cloud (or one full of light) signifies the Word in the letter in which is the internal sense." (A. E. 64.)
     As the LORD took up Peter, Jacob, and John to view His transformation, so He at His Second Coming wishes to bring all who are grounded in Faith, Charity, and Good Works into the interior state represented by the high mountain and have them view the glories of the Internal Sense in the letter. All their studies of the Word would then have the one end of directing them to the LORD JESUS CHRIST in His Divine Human, and when they have learned from the Divine Truth of the Word, which is the "voice from the cloud," that from the LORD'S Divine Human -the "beloved Son"-proceeds the Divine Truth, which they must obey lovingly and trustfully -"in whom I am well pleased, hear Him" (A. E. 64)-they will find that the LORD in His Human is "the One and Only" of His Word, of Heaven, and of the Church, the Beginning and the Ending, Who Is, and Who Was, and Who Is to Be, the Almighty; in other words, they will find that He Alone is Love and Wisdom and Life, the Creator, Saviour, Illustrator, and hence the All in All of Heaven and of the Church, Who is eternal and infinite and JEHOVAH, Who is, lives, and is able from Himself; and Who rules all things. "When the voice had been, Jesus was found atone." The letter of the Word vanishes; Infinite Love and Mercy, as revealed in Eternal Wisdom, remain as the one and only object of love and adoration.


10


SOME WRONG TEACHINGS CORRECTED BY THE DOCTRINES 1885

SOME WRONG TEACHINGS CORRECTED BY THE DOCTRINES              1885

     AN old conceit has been lately revived that the New Jerusalem is to be essentially a celestial Church.
     In Arcana Coelestia, n. 2702, 2830, we are positively told that the New Jerusalem is the Spiritual Kingdom of the LORD. This is most fully confirmed by the universal teaching that its order of regeneration is essentially a spiritual one, that is, by truths of Doctrine learned and done. That through this order, some may go further and open into the celestial degree, as the six days' work, with the most ancient men, passed into that that of the seventh (A. C. 73), does not invalidate the order nor permit men to be regenerated without passing through it, omitting the six days' work and passing directly to the seventh. The uniform teaching is, that men cannot be regenerated without truths: to lead them to think that they can must therefore be fraught with danger.
     Another old conceit that has been lately revived is, that the Revelations to the New Church are its John the Baptist, forerunning the Lord's Coming, and not the real Coming itself. That this is contrary to Doctrine will be seen in the statement repeatedly made (see A. C. 5620, A. E. 543, 619, et at.), that John the Baptist's office represented the ultimate or literal sense of the Word, "such as it is in the external from before man in the world" (A. C. 9372), whereas the Revelations to the New Church are the internal sense "which is from Him and is Himself" (T. C. R. 776), which "revelation is therefore His Coming" (A. E. 641). "Why then say the scribes that Elias must first come?"
     Neither are these Revelations of the Internal Sense "infinitely below" the latter, as has been taught by professed New Churchmen. On the contrary, the Doctrine teaches, "that the Word in the internal sense, or such as it is in heaven, is in a degree above the Word in its external sense, or such as it is in the world, and such as John the Baptist taught, is signified by 'The least in the kingdom of heaven being greater than he." (A. C. 9372.)
     It has been stated that the teachings of the second part of Conjugial Love form no part of the Doctrines of the New Church. On the contrary, they are distinctly referred to as containing the particulars of Doctrine concerning the natural sense of the sixth commandment in "The Decalogue Explained" (T. C. R. 313), and are thus put instead of the particulars of Doctrine which are given in place on all the other commandments.
     It has been stated that not one word can be found showing that the New Church ought to be externally separated from the Old. On the contrary, as Swedenborg wrote to Beyer (see Hobart's Life of Swedenborg, fourth edition, p. 133): "By the New Jerusalem is meant a New Church or congregation."
NOTES AND REVIEWS 1885

NOTES AND REVIEWS              1885

     THE Rev. Sabin Hough promises to publish an eight-page weekly paper, to begin January 1st, 1885, and to be called The New Order.
Title Unspecified 1885

Title Unspecified              1885

     THE attention of such purchasers of the Calendar as have not the Arcana Coelestia is directed to the fact that the single volumes of this valuable work can be bought separately and at a very low price.
Title Unspecified 1885

Title Unspecified              1885

     In Calendar, 1885, Plan for Reading the Word and the Writings, the lessons are from the Gospels, Revelation, and Genesis, and from New Jerusalem and its Heavenly Doctrine, and the Memorabilia of the Arcana.
Title Unspecified 1885

Title Unspecified              1885

     PROFESSOR SCOTIA has begun the translation of the Arcana Coelestia into the Italian.
     The same gentleman is writing a book on The Great Absurdities of the Old Christianity and the Great Truths of the New Christianity.
Title Unspecified 1885

Title Unspecified              1885

     IN commending an article from an Old Church source on "cheap religion," a New Church contemporary gives utterance to the following bewildering advice: "But we should eschew 'cheap religion' in any sense, and according to our means give for its spread to others."
Title Unspecified 1885

Title Unspecified              1885

     IT seems that the Bible of their forefathers is not suitable for some of the modern Jews, and so an "expurgated edition" of the Five Books of Moses has been published by two Jewish Rabbis. Like the liberal Christians, they concluded that the old book was too immoral, inelegant, and contained too much useless matter to be put in the hands of their children.
Title Unspecified 1885

Title Unspecified              1885

     THE editorial management of the New Jerusalem Magazine for the coming year will remain in the hands of the Rev. T. F. Wright, but he will have the co-operation of the Rev. Messrs. Frank Sewall and Edwin Gould, editors of the late New Church Review. The Magazine hopes to attain the nature of a review more than heretofore. We wish it a long life of true usefulness.
Title Unspecified 1885

Title Unspecified              1885

     FROM the advance sheets of Index Verborum Scripturae Sacrae Nonnulerum, it appears that the Apocalypsis Explicata will be furnished with a list of Hebrew and Greek words that occur in the work, and that are classified under their Latin equivalents alphabetically arranged. For the New Church exegetist and minister, who bases his studies on the original text of the Word, there is no more useful and timely help than this feature of the Latin reprints. There are some typographical errors in the Hebrew, but these will doubtless be corrected before the Index is sent to press.
Title Unspecified 1885

Title Unspecified              1885

     WITH its December number the New Church Magazine, London, closes its seventy-third year. It is, perhaps, almost needless to add that during the greater part of that period it was known as the Intellectual Repository, its present title being of recent date. In speaking of its future course, the editor promises, as does the editor of our New Jerusalem Magazine, that questions on which there is a diversity of opinion "may be discussed in a spirit of freedom." This new and excellent feature will doubtless add greatly to the interest and use of both.


11


Title Unspecified 1885

Title Unspecified              1885

     THE Minutes of the Seventy-seventh Session of the General Conference of the New Church are published in a pamphlet of one hundred and twelve pages, of which forty-eight are devoted to the minutes and fifty-six to reports and statistics. From the latter it appears that there are thirty-five ministers in connection with Conference, of which seven have the right to ordain. Of licentiates, there are twelve. Sixty-five societies belong to the Conference, numbering five thousand six hundred and twenty-two members. There are fourteen New Church day-schools in England, with an average attendance for each of three hundred and twelve; the whole number on the resisters is five thousand eight hundred and twenty-nine. It is necessary to state that the teaching in these schools is not distinctively New Church. The schools have been established by New Church societies and are in secular schools. Indeed, taught by New Churchmen, but their teaching is not so little is the need of distinctively New Church education and instruction realized, that already one of these schools has been transferred to the city authorities. THE flattering unction with which the compiler of The New Churchman's Prayer-book and Hymnal, in the preface to the second edition, lays to his soul the cause of certain advances in the Church's observance of religious festivals and ceremonies is worthy of study. To conclude from the observance of the progress which a restricted portion of the Church has made in their exercises of piety, as to the progress of the Church in general in this respect, and complacently to attribute it all to himself, is as unwarrantable as it is unjust: Compilers of other New Church Liturgies have labored just as hard and even from an earlier date, and the LORD has blessed their efforts also. Because, forsooth, in certain parts of the Church, Christmas and Easter were erst thrown far into the shade by Thanksgiving, this surely does not warrant the position unblushingly maintained that they were "almost unknown" "in New Church societies at large." Christmas and Easter have always been observed as the chief festivals by societies and ministers, some of whom have, from almost the very establishment of the Church, striven indefatigably to establish a distinctively New' Church festival on the nineteenth day of June, in commemoration of the Second Coming of the LORD.
Title Unspecified 1885

Title Unspecified              1885

     THAT old controversy, "The Wine Question," has broken out in The Dawn. In that periodical a gentleman under the signature of S. T., M. D., is engaged in the task of refuting the views of Dr. John Ellis. It cannot be done. Dr. Ellis assumes that the man is ten feet in height, and argues from that assumption only. Prove that the man is of average height, and he replies: "The man being ten feet high, therefore he is a monster." In one of his letters (not in reply to S. T., M. D.) he speaks of the grape cure. He tells of patients beginning by "eating or taking" the juice of from one to two pounds of grapes daily, and gradually increasing this to three or four; then he adds naively, "and if it does not make them sick it often cures them." Following this amusing premise comes the remarkable conclusion: "In the light of such facts, without for a moment supposing that he had reference to fermented wine, it is not difficult to understand why St. Paul recommended to Timothy to take a little wine for his stomach's sake and his often infirmities." We suppose, from the Doctor's logic, that St. Paul reasoned, if the raw grape juice did not make Timothy sick it might cure him.
     The argument seems to be this: Some people "eat or take" raw grape juice for their health. If it does not make them sick, it may cure them. Therefore, when wine is mentioned in a good sense in the Bible it is unfermented!
Title Unspecified 1885

Title Unspecified              1885

     THE CHILDREN'S NEW-CHURCH MAGAZINE for 1884. Volume V (New Series). Published by the Massachusetts New Church Union, Boston.
Title Unspecified 1885

Title Unspecified              1885

     TALENT in the substance and taste in the form of this Magazine are its main characteristics. The stories, well told, are at times singularly moving, and cannot fail to prove a potent means for storing up remains. A markedly New-Church spirit is manifested in very few of the stories, descriptions, and accounts. This is, perhaps, not surprising when the necessity for a distinctively New Church education, and The existence in the Writings of a wealth of material for educators is little or scarcely realized. It is rather a matter for congratulation that New Churchmen are enabled to offer their children interesting and useful reading-matter, which is at least unmixed with direct falses. For we presume that such instances as the following, in which the infection of the Old Church Doctrine of Vicarious Atonement is very apparent, are of very rare occurrence, and that the existence of this one in cold type is due to a temporary lapses of the editorial judgment: "The little one. . . prayed softly: 'O Dod, please send my mamma bread, and oranges, and tandy, and make her well. Christ's sake. Amen.'" (Page 146.)
     The fallacy that children must be taught to do right, so as to serve as a shining example for others, finds utterance in an early part of the volume in a mother's injunction: "If you and Tom always set a good example by being brave, honest, and good, other people will be encouraged by you to do right, and I hope you may both help a great many people to look up." (P. 27.) This deserved criticism, were it not contravened in a later number of the Magazine, where a mother tells her daughter: "My dear child, make the LORD JESUS CHRIST only, your pattern; it is unsafe to imitate any other." (P. 143.) But the correction of the fallacy is hardly pronounced enough. When a fault is acknowledged it must be condemned, or else it will easily recur.
     Where New Church truths are at all advanced in a work like The Children's New Church Magazine, it ought to be done boldly, and not in the half-hearted manner which is so conspicuous and spoils the "Christmas Story" in the opening number, a story otherwise prettily told. A teacher is asked by her scholars about the inhabitants of the moon. The Magazine says: "Of course, the teacher couldn't answer all these questions; she could only say there might be people there, but because the air, and land, and heat on the moon are different than they are here, their bodies might have a little different shape than ours;" while the description of the Lunicoli derived from the Writings is presented in the same story in the uncertain light of a little girl's dream.
     The Observation Class is an excellent feature of the Magazine, and its usefulness in regard to the spiritual welfare of children could, with proper judgment, be greatly increased.
Title Unspecified 1885

Title Unspecified              1885

     WILLIE HARPER'S TWO LIVES: A Story for the Young. London: James Speirs. 1884. 18mo, 42 pages.

     THE two lives of Willie Harper prove to be his earth-life, which came to a close in his tenth year, and the beginning of his after-life in the spiritual world. A great deal of information about the other world is imparted in this little story, which is told in simple language, in the main childlike, but occasionally unnatural.
     Where there is so much that is good, the faults are all the more glaring for the contrast. With the young, stories are the best means for storing up remains, and great should, therefore, be the care with which every line is penned.
     It is important to teach children the efficacy of prayer. Of this, there can be no doubt. But to teach that the prayer for another will benefit that one, is to insinuate a falsity. The object which the LORD regards in prayer is the humiliation of the one who prays. "The angels do not attend to the supplication, but to the humiliation in which the man is when he supplicates." (A. C. 7391.) But does the following express this teaching? Does it not rather savor of the Old Church magical Prayer-Cure?


12



     "Another time, in the evening, as his nurse was sitting by him, he said to her, 'Nurse, pray to God for me to give me some relief.' The nurse did so, and in a few minutes Willie exclaimed, 'God has heard your prayer, and I feel easier.'"
     Other bits of conversation, before Willie dies, are anything but truly instructive to the young. The climax is reached when this nine-year-old says: "I hope God will forgive my sins." (P. 16.) As if to impress this on the youthful minds of his readers, the author snakes his hero repeat this entreaty.
     Children cannot sin, and it is wrong to lead them to think that they can or do. In the Old Church, they are indeed frequently told that their faults are sins, but it almost surpasses belief that this should be inculcated in the New Church. The teaching is, that "to sin is to do and think the evil and the false with study and from the will, for what is done with study and from will is such as goeth forth from the heart and rendereth man unclean (Matt. xv, ii, 17-19), consequently which destroys his spiritual life." (A. C. 8925.) "When man becomes adult . . . he regards what he has learned with his own proper sight. . . . Nothing can be appropriated to any one which is not acknowledged from his own proper tuition, that is, which he does not know from himself, not from another, to be so." (A. C. 5376.)
     After this it does not seem strange that the two places in the story, just pointed out, in which the ideas conveyed are so manifestly dissonant to the spirit of the New Church, are the only ones where the appellative "God" is used for "the LORD."
     There are instances in the description of the resurrection, and of the spiritual world which are likewise either tainted with error or of a doubtful character. Like those already considered, they could advantageously be altered in future editions of the story.
OPPOSITION TO THE PRIESTHOOD OF THE NEW CHURCH 1885

OPPOSITION TO THE PRIESTHOOD OF THE NEW CHURCH       JOHN WHITEHREAD       1885


COMMUNICATED.
IX.

     HAVING treated of the nature of the Order and Government of the Church, the Priesthood and its functions, the Laity and its functions, together with the relation of the clergy and laity to each other, we shall close this series of articles with some doctrinal statements and remarks concerning the opposition to the Priesthood of the New Church.
     There are some writers who delight to condemn the priests as seeking dominion, as possessing an ecclesiastical proprium, as being imbued with the spirit of the Roman Hierarchy, etc. Some of these writers totally reject the Doctrine that the New Church must have a Priesthood. Others admit a Priesthood shorn of its power, claiming for the laity many of the prerogatives granted by the Doctrines to the Priesthood. Others, again, see that the Doctrines teach that there must be a Priesthood, that the "administration of the Divine Law and Worship" is given to this body, that they are to be "governors over ecclesiastical affairs," "preserve order in these affairs," see that "the laws are observed," "observe the proceedings of those who act according to order, and of those who act contrary to order, that they may reward the former and punish the latter," "separate those who make a disturbance;" that there is a "trine in the Priesthood," and that "there must be order among the governors [or priests] themselves, lest any of them, from caprice or ignorance, should sanction evils which are contrary to Order, and thereby destroy it, and that this is guarded against by the appointment of superior and inferior governors, among whom there is subordination." But whilst these persons see that the LORD through the Doctrines gives these functions and duties to the Priesthood, they are unwilling to give them the functions belonging to their office, from fear of evils arising from the abuse of their powers. So long as this state of things exists, the office cannot be said to fully exist. Those who oppose giving to the Priesthood its lawful duties are responsible for this state of things. If the duties are performed at all, they are performed by the laity, or by the laity and clergy together, in either case a disorderly proceeding. Thus a groundless fear is allowed to prevent the Church from obeying the Divine Truth of the LORD, and the Church, whilst disobeying the LORD, expects greater prosperity and less evils in its midst than when it comes into Divine Order and true prosperity by obedience to the Divine Truth.
     As an instance of the extreme opposition to the Priesthood of the New Church, we quote from a letter printed in the New Church independent for November, 1884:

     Judging from the short reports that have appeared in the Manchester Examiner of the late English New Church Annual Meeting at Birmingham, it seems to me that "priestism" has entered into the inmosts of the English New Church, and time same evil principle is still riper and more consolidated in America. How can the LORD ultimate Himself in such a body? If there be one hellish ultimation more than any other composite in all hellish principles to me, it is that of the existence of a Priesthood in a Church calling itself Christian. The LORD appointed no priests in His Church, except so far that every member of it is both a king and a priest unto God. The very idea of a priest, as belonging to a separate class, whose existence and presence is needful to the truest and highest worship of which man is capable, is a delusion of the Devil, and no Church can spiritually prosper which accepts the idea. -Page 540.


     We follow the example of New Church Life and quote in contrast the following under the heading:

CONCERNING THE DRAGON AND HIS CREW, AND CONCERNING THE FALL OF SPIRITD FROM THE HEAVENS.

     There were some who rejected the Priestly Office, saying that the Priesthood is universal. Some of them read the Word diligently enough, but, because they lived in evil, they appropriated dogmas to be abominated, of which there are many; these also were cast out of heaven, but at the back, because they preached clandestinely, and thus wished secretly to subvert the Doctrine of the Church. - S. D. 4904.

     In the previous articles in this series we have clearly shown that the Writings distinctly teach that there must be a Priesthood in the New Church, and it must exist as a class separate and distinct; for we are taught in the Canons of the New Church that:

     The Holy Spirit, proceeding from God by His Human, passes through the angelic heaven into the world, thus by angels into men. Hence through men to men, and in the Church chiefly through the Clergy to the laity.
     The Clergyman, because he is to teach Doctrine from the Word concerning the LORD, and concerning redemption and salvation from Him, is to be inaugurated by the covenant of the Holy Spirit, and by the representation of its translation but it is received by the clergyman according to the faith of his life.
     The Divine, which is understood by the Holy Spirit, proceeds from the LORD through the clergyman to the layman by preachings, according to the reception of the Doctrine of Truth thence derived.


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     And also by the Sacrament of the Holy Supper, according to repentance before it. - Canons, Holy Spirit, III, IV.

     Thus we see that the Priesthood is the Divinely ordained means of communicating the Holy Spirit or the Divine Truth to men, and opposition to its establishment in the New Church is opposition to the revealed will of the LORD, and to the LORD'S means for the salvation of mankind. To call this which the LORD commands, a hellish ultimation, is such a perversion that we refrain from characterizing it otherwise than by quoting the above passage.
     This opposition to the Priesthood is often coupled with an accusation against the priests that they are impelled by the love of dominion, by an ecclesiastical proprium, by Jesuitical aspirations, etc.
     In regard to the proprium and the quality of man's affection and intention, we are taught that:
     It is never allowable to judge of another as to the quality of his spiritual life, for, as was said, the LORD alone knows this; but it is allowable to judge of another in respect to his quality as to moral and civil life, for this is of interest to society. - A. C. 2284.

     The heavenly proprium exists from the new will which is given by the LORD, and differs from man's proprium in this, that they no longer respect themselves in everything they do, and in everything they learn and teach, but they respect their neighbor, the public, the Church, the LORD'S kingdom, and thus the LORD Himself. It is the ends of life that are changed; the ends of having respect to lower things, viz.: to the world and self, are removed, and the ends of having respect to higher things are substituted in their place; the ends of life are the man's life itself; for his ends constitute his very will and his very loves, for what a man loves, this he wills and has as an end. He that is gifted with a heavenly proprium is also in tranquillity and peace, for he trusts in the LORD, and believes that no evil befalls him, and knows that concupiscences do not infest him; and, moreover, he that is in heavenly proprium is in freedom itself, for to be led by the LORD is freedom, and he is led in good, from good, to good; hence, it may be manifest that such a one is in blessedness and happiness, for there is which disturbs him, nothing of self-love, of enmity, hatred, or revenge; and nothing of the love of the world, consequently nothing of fraud, fear, or restlessness.- A. C. 5660.

     From these things we can see that the proprium of man is according to his ends; he has a celestial proprium if his ends are from the LORD and he looks to the good of his neighbor, the public, the Church, and the LORD'S kingdom first, and places them above his own selfish advantage. Of man's end, intention, and internal quality we cannot judge, for the LORD alone knows the quality of this, but we can judge of external indications, and we can make an external judgment favorable or otherwise, as we see whether one receives what the LORD teaches or not. Thus in regard to the authority of the Writings, which we are taught were revealed by the LORD alone, is it not most reasonable to suppose that those who acknowledge them to be from the LORD, and who form their ideas from the things therein revealed, are more likely to receive a celestial proprium, thus unselfish ends, than those who ascribe the Doctrines to Swedenborg and who subject them to their own notions and conceits, thus to their proprium? When the LORD teaches that there is to be a Priesthood in the New Church, will not those who receive this teaching, and endeavor to lead the Church to live according to it, be more likely to receive a "celestial proprium" and thus "essential freedom," than those who reject this teaching and characterize it as infernal, hellish, etc., and who condemn as evil those who believe it? It is a fact that those who acknowledge the authority of the Writings, both clergy and laity, and who believe in a Priesthood with its degrees and legitimate powers, are in less fear of popery, priestly dominion, ecclesiastical authority, etc., than those who partly or wholly reject the authority of the Writings and their teaching on this subject. It must also be evident to every rational man who will consider the question calmly, that there is less danger of evils arising in a Church governed by the laws of Divine Order revealed by the LORD, than in a Church where those laws are neglected and disobeyed; for if a cause of dispute arises in the former there is a standard Authority to which high and low must bow; but in the latter the men themselves are the standard, and they claim the infernal freedom of setting aside the LORD'S Revelation when it differs from their own notions.
     It has also been assumed that a priest or minister who teaches the Doctrine of the Priesthood is seeking his own selfish advantage, and he is accordingly set down-as a wicked and evil priest. Priests who have seen the importance of this and other unpopular Doctrines and have persistently taught them against all opposition, have also been accused of being in faith alone. In answer to these unworthy accusations it might be asked, Would a cunning self-seeker, who looked to his own advantage and his selfish prosperity, be likely to espouse an unpopular measure? Would he not rather flatter the laymen, and encourage them in their disorderly course that he might gain power through their means?
     We must remember that it is the duty of the Priesthood to teach the Truth, the whole Truth, and nothing but the Truth; for by the Truth the falsities and the evils which oppose can be seen or removed, and as these are removed the good of truth can be received. We must also remember that the Church is a greater man, and that it has its falsities and evils embodied in its greater life, and that the truth as applicable to this greater man is more interior and more universal than as applicable to the individual. The priest must also teach this more universal truth, and point out the evils and falsities opposed, and if the LORD teaches anything concerning the Church, its Priesthood, etc., the priest has no right to keep back any portion of the truth; it is his duty to teach it, for only by the teaching of it can the Church be really established.
     Instead, therefore, of it being a sign of an evil disposition in a priest to teach the laws of the Priesthood revealed by the LORD, it is a sign that he is doing his duty, and thus, so far as we can judge, that he is in good, by good is received by man by obedience to the truth, thus by doing his duty according to the truth; and a priest's duty is to teach the truth, and thereby lead the people to the good of life. If, therefore, the people desire to benefit by the spiritual advantages to be derived from the possession of a true Priesthood in the New Church, they must not oppose the establishment of the Priesthood according to the laws of order revealed in the Writings; on the contrary, they must co-operate with the Priesthood in embodying these laws into the forms and life of our organizations. Therefore, those who "teach the people the Doctrine of the Church" on this subject, and try to "lead them to live according to it," are much more likely to be the "good shepherds spoken of in the Word," than those who, by all the means in their power, endeavor to oppose the Doctrine and its ultimation in the life of the Church.
     Another accusation made against those who teach the truth respecting Church Government is that they seek dominion, they wish to domineer over others, they are New Church Jesuits, etc. If the Doctrines teach that government over ecclesiastical affairs should be given to the priests, and the duties of such governors are therein defined, the accusation of seeking dominion by those who teach this does not really lie against them, but against the LORD, who teaches it in the first place, and it finally comes down to the question whether the judgment of the LORD is to be taken on this question, or that of those who oppose Him.

14


On this subject we will quote from the Adversaria, where is explained the rebellion of Korah, Dathan, and Abram, Numbers xvi, especially the words in verse 12-14:

     "And Moses sent to call Dathan and Abram, the sons of Eliab; and they said, We will not ascend: Is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the desert, when thou hast dominion over us also in having dominion? Also a land that floweth with milk and honey thou hast not brought us, nor given us inheritance of field and vineyard; wilt thou pluck out the eyes of these men? we wilt not ascend."

     These things and the following are applicable to all those who suffer themselves to be led by the devil to a similar crime. - n. 7410.
     Concerning Dathan and Abiram, sons of Reuben, see above at v. 1, namely, that they had not faith, but were in shade, for they are signified by Dathan and Abram, which is to see only in externals; therefore, now they do not hearken, that is, hear, which is that there is no faith in act; wherefore they say, "we will not ascend." -n. 7417.
     Such now is the speech of those who live in shade, or who see and do not wish to see; or who know and do not wish to know; they signify those things in the spiritual-natural mind which they reason about; they call Egypt, or the land of captivity, as, do all like them, the "land flowing with milk and honey;" for they think it to be primary, they are ignorant of more interior things. They also speak in shade when they say, "to kill us in the desert," for they are not willing to undergo temptations, they call that to kill; because they were also such when separated, that they could not but be killed. They also speak in shade when they say, "in having dominion to have dominion over us" (authorized version: "Thou make thyself altogether a prince over us"), for they renounce all superior power, nor do they wish to be subordinate, but they call that "dominion of dominion." whilst they love that dominion, which is as it were given to them from nature, or from the natural soul [Anima).-n. 7418.
     They also speak in shade when they say, "Neither to a hand flowing with milk and honey hast thou led us;" for then they are led to a land flowing with milk and honey when they are in subordination, thence they become participants of the sweetness and food of the spiritual-celestial mind; for there is the field and vineyard, or bread and wine, according to the signification of them before. Lastly, they speak in shade when they say, "Wilt thou put out the eyes of these men?" for they think themselves to be most sharp-sighted [oculatissimos] who are in the shade of spiritual and celestial things, but in light [lumen], as they think, of natural things; thus they believe themselves to be blinded when God Messiah speaks with them from heaven; for they have no faith, etc., etc. Thus they do not desire to ascend -that is, to be subordinate or to live in order; for then they perceive all sweetness and celestial food when they serve; but, indeed, the contrary when they wish to dominate; yea, the idea of servitude then perishes when they live in subordination, but they put on the nature of dominion over all who are inferior and will to infest them -n. 7419.

     It is generally assumed that all dominion or love of rule is evil, but the Writings teach that:

     There are two kinds of dominion: one is of love toward the neighbor and the other is of self-love. These two dominions in their essence are altogether opposed to each other. He who exercises rule from love toward the neighbor wills good to all and loves nothing more than uses, thus to serve others. (By serving others is meant to will good to others and to perform uses, whether it be to the Church, or to the country, or to a society, or to a fellow-citizen.) This is his love and this is the delight of his heart. As far, also, as he is exalted to dignities above others, so far he is glad, yet not for the sake of the dignities, but for the sake of uses, which he is then able to perform in greater abundance and in a greater degree. Such is the dominion in the heavens. But he who rules from the love of self, wills good to no one but to himself alone. The uses which he performs are for the sake of his own honor and glory, which to him are the only uses. When he serves others, his end is that he may himself be served, honored, and have dominion. He courts dignities not for the sake of the good offices which are to be performed to the country and to the Church, but that he may be in eminence and glory, and thence in the delight of his heart. The love of dominion remains also with, every one after the life in the world. Those who have ruled from love to the neighbor are also intrusted with dominion in the heavens; yet in thus case it is not they who rule, but the uses which they love; and when uses rule, the LORD rules. But they who in the world have ruled from self-love, after the life in the world, are in hell, and are there vile shaves. I have seen the mighty ones, who in the world have exercised dominion from the love of self, rejected among the most vile, and some among them are in excrementitious places therein. H. H. 564.
     It is the end or use from which, the love has its quality; for the love is of such a quality as is the end regarded, and all other things only serve it as means. - H. H. 565.

     The end governing the quality of the love, and thus of the man, and making his proprium celestial or infernal, it is impossible by any external laws to prevent men from being influenced by this love; but by a proper arrangement of the Church, such as is laid down in the Writings, external evils can be guarded against. To guard against the introduction of Jesuitical and Papal practices, and evil dominion on the part of the Priesthood, many laymen think it necessary to withhold the just powers given in the Writings to the Priesthood. They claim the right to guard against the evils. Now, the question arises, is this position on their part right and orderly? They cannot trust the Priesthood, but trust themselves. Thus the power and authority in the organized body of the Church must be lodged somewhere, in the clergy or in the laity, or in both combined. Thus it is a question of who is to exercise the power. The laity say we cannot trust the clergy. The LORD, in the Doctrines, says: I give this power to the clergy, I cannot entrust it to the laity, and to guard against evils I arrange the clergy into a trinal order of degrees, that there may be order and subordination among them, and that the introduction of evils may be guarded against. Whom shall we follow, the LORD or those who oppose Him?     JOHN WHITEHREAD.
RIGHT UNDERSTANDING OF WORDS 1885

RIGHT UNDERSTANDING OF WORDS       W       1885

     In dubiis, libertas.

     WHAT do we mean by "doubtful things"? Rather, what is doubt? We may say it is our not knowing enough of the circumstances of the question on which we are to exercise our freedom to form any opinion. It may mean that the matter involved, being beyond our comprehension or beyond our personal knowledge or experience, we are "in doubt" on the subject, thus using the term, not as expressing any belief in the case, but simply as stating that we are ignorant in regard to it. There are in any times when we can exercise the freedom inculcated in the maxim of having no opinion. If a man communicate any truth in a language his auditor does not comprehend, how can he know that it be truth? The language being a vehicle of thought, he cannot get at the thought when the vehicle is something which does not run past his intellect's door. In such a case he is fully justified in saying, "I do not know whether I agree with you or not." But suppose the listener goes a little further, and says he don't believe what has been told him? This is simply impudent presumption if by "don't believe" he means a denial on his part that the statements he has heard are true. There is quite a difference between a confession of ignorance, or of an inability to comprehend the statements made, and a denial, in spite of this ignorance and inability, of their correctness.

15


In the former case there is the freedom of not forming any opinion-you may not believe, and yet not disbelieve-thus far is your freedom. But to say you will not believe, when you do not understand what it is to which you are asked to give credence, is not freedom, but is rebellion against all the laws of right reason.
     Now, no man is to be-expected to credit all that is told him without any reference to the dictates of his own convictions or with disregard to his reasoning faculties. A "blind obedience" is as absurd in mental operations as it would be in daily life. We read that the disciples of Pythagoras were in the habit of clinching an argument by saying "ipse dixit" -"he said it," "it was the opinion of our master, hence true." This is the worst kind of slavery, and a violent abuse of the mental powers we have from the LORD. Yet how much better is the setting up of our own whims or fancies or notions, or any other form of self-derived intelligence, as our Pythagoras? The limits of this right of private judgment seem plain enough. What are they?
     First, then, we must have knowledge on the subject involved before we are at liberty to doubt it, using the word in its ordinary sense of denying the truth of the utterance given us. In other words, we must know of ourselves-that is, must have sufficient data on which to base an opinion, and sufficient intelligence to see how these data legitimately affect a conclusion.
     Then this knowledge must have some sure foundation. It must not rest on a guess, but on fact. If it be out of the scope of our information, it must come from someone in whom we can folly confide, both as to the extent of his information and his truthfulness. For example-suppose a man come to us with a stone in one hand and a toy balloon in the other, calling our attention to what he is about to do. He opens both his hands, saying, "You see that the balloon rises and the stone falls; thus the loosing my grasp produces motions in different directions, yet there is one and the same law for each effect." Now if we be conversant with mechanical principles, we know this statement to be true-we know it as the result of study or experience-hence we believe it But suppose we have no knowledge of the underlying rule, and have never heard of the laws of gravity, then, if we trust our informant and rely in his veracity, we believe the statement because we believe the man, and hence what he says. This experience and testimony are the prerequisites for our faith in any declaration on the part of another-having one or both of these, we believe; not having either, we can only say, "We do not know-we neither believe nor disbelieve."
     These preliminary considerations, leading is to a wide range of thought, might be much extended and illustrated, but enough has been said to show the importance of knowing when we have the liberty of doubting, whether this be simply a retention of opinion or a denial of the thing stated, and especially important is this to the New Churchman in his life, his conduct, his study-in all he does or thinks in relation to the LORD and the LORD'S own Church. And yet this expression, "in things doubtful, liberty," has no proper application to him if he understands "doubt" to mean a hesitation as to what he should believe. If he be true to his principles, if he believe the foundations of the New Jerusalem to be the precious stones of the Divine Truth, he has an unfailing reference -One whose ipse dixit is the embodiment of all truth, since it comes from Him who is The Truth-he has a Witness, faithful and true, in the Word he reads, "Thus saith the LORD," and he seeks no further. He turns to the Writings of the New Church, and seeing and knowing them to be the Second Coming of the LORD in the Revealing of the Internal Sense of that Word, he, coming to the Light, sees-and seeing, believes. For he knows that the LORD has, in these Writings, revealed, through the instrumentality of a man whom He raised up for the purpose, the hidden truths of what Prophets and Evangelists wrote by His Holy Spirit -and the riches of heavenly wisdom He showed to His servant for the use of the coming New Jerusalem. This is before Him-it is all of the LORD whom He trusts-of the LORD who is Love and Wisdom-of the only Being who in any true sense of the expression can be said to know. What room is there here for doubt? There are many things which he does not know, yet the LORD knows, and in His own time will tell him all that he need know. And this is enough. When the clouds are rifted how the sun bursts forth I When the soul looks up to the LORD, its Illumination, how the letter of the Word becomes translucent I How well one who knows the LORD as the sole source of Light and Truth can know the source whence they come to us! "Thus saith the LORD!"
     We can ask no more than this, and yet men in the New Church think that this oft-repeated phrase needs some kind of confirmation. They would reinforce the Word of the LORD, and the Writings of His New Church by some imaginings of their own. They do not see that this is a mixture most heterogeneous of things old and new. We have heard of a case fully exemplifying this curious state of mind. A difference arose between some members of a certain New Church Society and its minister on a point of Doctrine. The minister appealed to the Writings. "What more is necessary?" said he, "In such a book we read as the rule of the Church thus: [quoting the passage], and the inference is plain." One of his opponents at once cut the Gordian knot. "I don't believe Swedenborg ever said so, and even if he did I would not take it as truth, for I don't believe it." Most con- 'elusive this. A bold stroke for independency. A noble exercise of the right of private judgment. Our friend here thought he had a right to settle for himself as to what things were doubtful, and that in this he had the widest range of liberty. But where is the "Thus saith-the LORD"? Where is He who in Himself is the Truth?
     It must not be supposed that in the New Church there will he no differences of opinion. Men, being men, are made in differing molds. Habits of thought vary-methods of gaining knowledge are not uniform. One man may have had his attention turned to a certain doctrine, say, for instance, to that of degrees, another to that of correspondence. This one may delight to study the human organism as especially revealing to Him the LORD; that may see Him most distinctly in the study of the Word. Following their varying tastes, if we may use this term, each will consider his specialty the most important-and naturally so.
     Here they may be said to doubt, if doubt mean only to differ in opinion. But must they doubt the foundation Doctrines of the Church? May one call the Doctrine of the Divine Human a doubtful thing? May another question whether or no the LORD has really made His Second Coming in the Apocalypse of the Word? Will true New Churchmen ever confound our freedom under law with license above law? If so, where are the foundations of the walls of the heavenly city? Alas, they are no more the bright precious stones of which we have read. What are they but miry clay? What are the walls but crumbling masses of disconnected fragments held together by untempered mortar? W.


16


FOREIGN 1885

FOREIGN              1885


NEW CHURCH LIFE.

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PHILADELPHIA, JANUARY, 1885.

     NEWS AND GLEANINGS.

     -The Rev. A. E Ford baptized three children at Florence, Italy, on November 2d. This is the first time that Sacrament has been administered in Italy for many years. -The fortieth anniversary of the foundation of the Adelaide Society, South Australia, was celebrated on July 7t the Rev. E. G. Day presiding.
OBITUARY 1885 NEWS AND GLEANINGS 1885

NEWS AND GLEANINGS              1885

     -Urbana, O., DR. HAMILTON RING, aged 63. Dr. Ring was secretary for the Board of Trustees of the Urbana University.-Frankford, Pa., MARY S. LARZELERE, aged 29. -East Bridgewater, Mass., SAMUEL KEENE, aged 80.- Haverhill,. Mass., MRS. ADDIE A. DAVIS, aged 51.- Haverhill, Mass., MRS. LYDIA FRANCES
PATTEN DAVIS, aged 51.-Detroit, Mich., IDA NORTON, aged 31.-Quincy, Mass., MRS. HANNAH WINSLOW, aged 73. - Somerville, Mass., DEBORAH N. BALDWIN, aged 83.
     ENGLAND.-Mr. T. F. Robinson has been officiating for the Society at Horncastle temporarily. An Old Church clergyman attended one of Mr. Gunton's missionary meetings at Wraghy and warned the people not to be led away from the doctrine of the Resurrection of the Body; at Grantham the Christodehphilans told the same gentleman's hearers that the LORD was yet to make a personal coming to raise the material bodies. - On November 27th, the New Church Evidence Society held its tenth annual meeting at Camberwell.

     HOME EVENTS. -The Annual Luncheon at Cincinnati netted five hundred and eight dollars. -The New Church people of Topeka, Kansas, have, alternately, lectures and socials on Wednesday evenings. -The Church in Brooklyn is in good financial condition, having no debt; the Sunday school numbers one hundred and thirty-eight, with average attendance of eighty; the library has seven thousand dollars invested funds; ninety-five volumes were lent in the past year. The Library Committee sent the Messenger free for four months to all non-subscribers. The Rev. T. A. King has again assumed the pastorate of the Baltimore Society, and the attendance has increased five-fold. The Church in Providence appeals for help to pay its debt of thirteen thousand dollars. The money must be raised, or the temple may have to be sold. The Rev. W. Goddard, Jr., 77 Mawney St., Providence, R. I., will receive any aid sent. -The Rev. Jacob Staub will be employed as colporteur by the Illinois Association. - The Rev. Gustave Reiche recently baptized seven persons at Sedalia, Mo. -Mr. and Mrs. Purkitt, of San Francisco, celebrated their golden wedding on November 6th. -The Rev. A. O. Brickman recently delivered ten lectures in Pontiac, Ill., the first ever given in that town. -Mr. Charles P. Stuart, who has taught in the boys' school of the Academy of the New Church since its beginning, is spending the winter in Georgia to recruit his health. During his absence, the Rev. Mr. Schreck teaches in the school. -The House of Worship of the Allentown (Pa.) Society is advertised to be sold by the Sheriff on January 2d; 1885. -Bishop Benade has begun his second annual course of lectures on Education. They are very well attended.


     LONDON, ENGLAND. -The season of socials has commenced. Already there have been very pleasant gatherings at the Argyle Square and Devonshire Street (College) Societies, but the one held Wednesday, November 16th, was by far the best. The possession of suitable rooms not underneath the Church enables the younger members of Camden Road to have theatrical performances and dancing. On this occasion it was a most absurdly ridiculous comedy by W. S. Gilbert, entitled "Tom Cobb; or, Fortune's Toy."
     The lecture season has also commenced, and our ministers here are engaged in expounding various interesting subjects which can only be satisfactorily explained in the light of the New Church. Dr. Tafel's course this winter is on "The New Church, and the Leading Phases of Modern Thought," in which he will show what Truth is and where it is to be found, and then, after dealing with the various difficulties presented by the sceptic and the scientist, he will show the fallacies of Modern Spiritism and the teachings of Modern Theosophists at the present day. Dr. Tafel has also started his doctrinal class again, the subject for this session being the "Correspondence of the Gorand Man." The interesting nature of the subject and Dr. Tafel's clever way of dealing with it are shown by the large and attentive audiences, some of the listeners coming from considerable distances to hear him.
     Special lectures have been delivered as Liverpool, and with considerable success as far as numbers go, and they have had the effect of bringing many strangers to the Church, but the food given them lies been of very questionable solidity. Mr. Rodgers, in his lecture on "Heaven," prefaced his remarks by saying that "he could not speak from Revelation, nor from experience, for he had not been there himself, but he spoke from hearsay." These were his own words, and one of his hearers remarked that it sounded very much like gossip. The lecturer, however, pointed to Swedenborg's Writings as his guide, and said that he believed what he had to say was reasonable and true. Mr. Child's lecture on the "Nature and Duration of Hell" was the only redeeming feature of the course. It is quite impossible to describe his vigorous and impressive style. At the end several questions were asked by some sceptics. One gentleman present expressed much satisfaction with what he had heard, and felt sure such views would be eagerly accepted if more widely known.
     You will be sorry to learn that time Rev. Drs. Bayley and J. J. Woodford have been so seriously ill that they are unable to perform their ministerial duties but it is hoped that they will shortly he able to return to their work. They are at present recruiting themselves in the Isle of Wight.
     Nov. 21st, 1884. A. H. W.
WRITINGS OF THE NEW CHURCH 1885

WRITINGS OF THE NEW CHURCH              1885

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CALENDAR 1885

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EDITORIAL NOTES 1885

EDITORIAL NOTES       Editor       1885


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17



NEW CHURCH LIFE

Vol. V.

PHILADELPHIA, FEBRUARY, 1885
No. 2.
     COMMENTING on some statistics showing the great increase of vice in Massachusetts, the Messenger says: "This is certainly a significant and gloomy commentary on our modern Christianity." This observation is somewhat misleading; "our" Christianity, far from being responsible, is the sole cure for the evil. Such statistics are useful as confirmations of the Truth revealed in the Writings concerning the state of the Christian world.
Title Unspecified 1885

Title Unspecified              1885

     THE following from an English journal, a bitter opponent of the Gladstone government, throws some light on the spirit of European politics, and also indirectly testifies that the Prime Minister is an honest man in the highest sense of the term: "If politics and diplomacy were a mere game played according to the strict rules of justice and of sound economy, there would be much to be said for the English Ministerial doctrines which have caused so many disasters." If this last statement be true, it follows that a nation in Christian Europe that adopts a policy founded on justice must expect disaster for its reward.
Title Unspecified 1885

Title Unspecified              1885

     THE proposal of the New Church Society in Stockholm to separate externally from the Established Church has led to an agitation of the question of Church Organization and Government. Two general tendencies have manifested themselves, one strongly democratic, ascribing to laymen the power to preach and to administer the sacraments; the other, represented by Pastor Boyesen, in favor of a graded priesthood and a Church Government founded on the order prescribed in the Writings. The discussion on the subject is fervent, and, like similar discussions in this country, will doubtless lead, on the part of some, to a more thorough consideration of the subject in the light of the heavenly Doctrines, and thus to a more rational and a fuller reception of the LORD in His Second Coming.
Title Unspecified 1885

Title Unspecified              1885

     AMONG the "Swedenborg Studies" in the January number of the New Jerusalem Magazine is one containing six quotations from the Writings giving the internal sense of the term "third part." As they stand, apart from the context, they are contradictory. The only explanation given is: "It is deeply interesting to note the manner in which the third part is explained by Swedenborg, because it shows how gradually he was led to see the exact meaning of this expression." Will not the editor of the "Swedenborg Studies" state by what means he is able to affirm that the explanation of the term "third part" in Apocalypse Explained is exact, while that in the Arcana is inexact? Apparently it is upon the grounds that the Apocalypse Explained was a later work. But this reasoning is based on an assumption the reverse of which would be equally pertinent, namely: that the Apocalypse Explained shows how gradually Swedenborg in his old age declined from exactness to inexactness!
CONVERSATIONS ON EDUCATION 1885

CONVERSATIONS ON EDUCATION              1885

     THE compilation of these notes of conversations on education was an after-thought. It is the work of a member of the class which has had weekly meetings, begun in the winter of 1883-84, for the closer study of the subject of education in the New Church. The publication of these notes is a response to the desire expressed by some friends who could not attend the meetings of the class, to have a permanent record of the teachings of the Church cited on the subject discussed, with such deductions and applications as were derived from them. The publishers regret the necessity of leaving these notes in the fragmentary form in which they appear, and can only hope that they may be of some use to parents and teachers who are striving to obtain light from the Doctrines of the Church on the way of their sacred duty to the children committed to them by the LORD.

ENDS AND MEANS.

THE universals of education are its uses, the simplest of which are complex. Employing the philosophical terms of subject-one who learns or knows,-and object-the thing learned or known-the subjects of education are men (from the moment of conception to eternity), and the objects of instruction and education are good and truth.
     The end for which both subjects and objects exist and for which man is to be educated is-not this world, but-an angelic heaven.
     The means for the attainment of this end are provided for in
     I. The constitution of man, his being both spiritual and natural;
     II. Man's relation to both worlds, the spiritual and the natural;
     III. The Divine influx, which is mediate and immediate;
     IV. Divine revelation;
     V. Human science and knowledge;
     VI. Reception on the part of man.

     The Universals of method are:

     I. Accommodation,
     II. Application,
     III. Conjunction.

     These are the Divine methods in the reformation and regeneration of man; and human methods, which are agencies subordinate and subject to the Divine methods, should always be in correspondence with them, so that in childhood a basis may be laid for the LORD'S work in manhood. Parents and teachers stand in the place of the LORD to children, and must therefore learn His methods in the reformation and regeneration of man and apply them to the instruction and education of children.
     Instruction (forming a structure within) is the implanting of living remains, that are afterward to be brought out, drawn out, and led out, or educated. The human race is the basis on which heaven is founded, for man was created last, and what is created last is the basis of all that precedes. Creation commenced from [a] the highest or inmost things, because from [ex] the Divine, and proceeded to the ultimates or extremes, and then fist subsisted. The ultimate of creation is the natural world, and in it the terraqueous globe with all that is on it. When these things were finished man was created, and into him were collated all things of Divine Order from firsts to ultimates; in his inmosts were collated the things that are in the firsts of that order, in his ultimates those which are in ultimates, so that man was made Divine Order in form. Hence it is that all things in man and with man are as well from [ex] heaven as from [ex] the world, from heaven those which are of his mind, and from the world those which are of his body. For the things of heaven inflow into his thoughts and affections, and dispose them according to reception by his spirit, and the things of the world inflow into his sensations and enjoyments, and dispose them according to reception in his body, but in accommodation according to their agreement with the thoughts and affections of his spirit.-L. J. 9. See n. 7-10.

     "The Human Race is the seminary of Heaven," and "marriage is the seminary of the human race" (L. J. 10; A. C. 5053, 9961, 6697; H. H. 384); education for heaven, therefore, involves education for marriage. Marriage is for Heaven and is Heaven. Marriage is an eternal means to an eternal end, i. e., spiritual life in conjunction with the Divine Life. The end of the whole creation of the natural world was the natural life in the natural body of man. The mineral kingdom is "collated" in his bones, the vegetable in his muscles, the animal in his blood.

18


All these things in man's body, taken from the natural world, "the theatre representative of the spiritual world," must be brought into correspondence with things spiritual. The reception of things by the body must come into correspondence with reception of thoughts and affections in the spirit. Children sometimes are averse to certain foods and certain studies. This aversion should be bent to good, but not violently broken. The spiritual condition from which the antipathy results should be sought out and remedied; then the natural will follow, as a matter of course. It must be borne in mind that these aversions-if to something good-arise not from any evil proper to the child. Children are not in evil before a certain age; consequently, when they are bad, they are so from being affected by the spheres of persons (or of things,) by the impatient, rebellious, and selfish states of persons, or by the disorderly and noxious conditions of things near to them. Infants affected by a sphere of discontent or passion will cry bitterly or appear actually mad, but if transferred to the arms of a person who is in a tranquil and peaceful state of mind, they will often be soothed instantly and go to sleep in a few minutes, an evidence' of the powerful operation of spheres upon them. Every child is in the sphere of the angels of heaven; by their spheres angels and children are mutually joined together and cannot be disconnected. "Their angels, who always see the face of my Father who is in the heavens" (Matthew xviii, 10), have their mansions in their affections; even as with every man the angelic mansions are in his affections if they are good and innocent. They are in him; it is an appearance only that they are separated. These mansions in the affections of man as the LORD'S dwelling-place in him are meant by the LORD'S words, "In my Father's house are many mansions; I go to prepare a place for you." (John xiv, 2; A. C. 9305.) And that they are in man and not without him, the LORD teaches when He says, "The Kingdom of God is within you." (Luke xvii, 21.) This should be taught children as a fact. All Divine teachings in the Word-that is, in the Word as now unfolded in the Writings-should be taught children as facts, not as abstract doctrines; for thus will many grievous fallacies be guarded against, fallacies that remain and ultimately lead to falsities and to evils.
     To return to the teaching in Last Judgment (n. 9): Creation commenced with the Divine and proceeded to ultimates; and proceeding thus, it so subsists. The spiritual world can therefore not be separated from the natural in fact, and should therefore not be separated in instruction and education, but should be kept in intimate association. The mind, reverting continually to heaven and the things of heaven, will be open to an enlarged influx, for its thoughts will extend into more and more, societies, and "the extension of heaven, which is for the angels, is so immense that it cannot be filled to eternity." (L. J. 11; E. in U. 126; H. H. 415-420.) Hence, as there is an extension of all affections of truth and good into heaven (L. J. 9), and in like manner of each particular truth, their extension is so immense that it cannot all be comprehended to eternity. No instruction, therefore, should be given to children that cannot be indefinitely extended.
     "The perfection of heaven increases according to numbers" (L. J. 12), but the form of the human mind is like the form of heaven, and therefore its perfection increases according to the increase of truth and good whence are its intelligence and wisdom. (H. H. 51-58, 200-212, 265-275.)
     The work of educating children for marriage and for heaven is given to men because men need the work. The LORD does not need men to carry out His purposes, but they need the work, and it is of the Divine Mercy that it is given to them to do. In order that the Divine work may be done, man was so constructed that he not only lives in both worlds at the same time, but also that he is in the human form in both worlds (H. H. 7-12, 78-86), and that he is as to his mind in the form of heaven, which form is from the Divine. (H. H. 57; A. C. 4524, 9807.)
     Therefore he was created in the image of the three heavens with which he communicates, which image is the similitude of the Divine Man, with whom man is to be conjoined (H. H. 59-66); and so man was likewise created as to his exteriors, especially as to his body, into the image and form of the world in which he first exists. In dealing with man, therefore, it is necessary to think of him as the angels do.

     An angel of heaven is a man according to use; yea, if it is allowed to speak spiritually here, use is a man angel.-D. L. in A. E. xii. So far as man is in the love of uses, he is in the LORD, for he is so far in the Church and in heaven. Both the Church and heaven are from the LORD as one man, whose forms, which are called superior and inferior, as also interior and exterior organics, are made up of those who love uses, doing them; and the uses themselves compose that man, because he is a spiritual man, which consists not of persons, but of uses with them. . . . They are man, because every use, which in any manner is serviceable to the general good or the public, is man, beautiful and perfect according to the quality of the use, and at the same time the quality of its affection. The reason is, that in every single thing which is in the human body there is from its use an idea of the universe; for it regards the universe there as its own from which, and the universe regards it in itself as its own by which. From that idea of the universe in single things it is that every use there is man, as well in little things as in great things, [and is] equally of an organic form in a part as in the whole. Yea, the parts of parts, which are interior, are men more than the composite, since all perfection increases toward the interiors. For all the organic forms in man are composed of more interior forms, and these of still more interior ones, even to the inmost, by which there is communication with every affection and thought of the mind of man; for the mind of man in its single things expatiates into all things of its body; into all things of the body is its excursion, for it is itself a form of life. Unless the mind had that body, it would not be a mind nor a man. Hence it is that the decision and beck of the will of man are in a moment determined, and produce and determine actions it becomes altogether as if the thought and will themselves were in them and not above them. That every least thing in man from its use is a man, does not fall into the natural idea as it does into the spiritual. Man in the spiritual idea is not a person, but use, for the spiritual idea is without the idea of person, as it is without the idea of matter, of space, and of time, wherefore when one sees another in heaven, he indeed sees him as man, but thinks of him as a use; an angel also appears in the face according to the use in which he is, and its affection makes the life of the face. From all this it may be manifest that every good use is in form a man.-D. L. in A. E. xiii.


19



     The truly spiritual idea of man, therefore, is not that of a person, but of a use; and in the internal spiritual idea of the angels he is so regarded. (H. H. 73-77.) This idea is based upon the fact that man is created to be an angel of heaven, thus to be a perfect human form, which is the form of heaven, in the image and according to the similitude of the Divine form, and this is the Divine Human Form of the LORD Who Alone is Man and Use Itself. (T. C. R. 739; D. P. 27; D. L. W. 366; H. H. 30; A. C. 5704, 4524.) Since man was thus created a form of heaven, he is to be regenerated into a form of heaven, or to be re-created into the original form which he has lost. The Divine which makes heaven, is the good of love and the truth of faith; to be regenerated into this form of heaven, therefore, is to receive the good of love and the truth of faith from the LORD. (H. H. 9.) In this good of love and truth of faith the LORD dwells with man as in His own; hence the end of instruction and education is the preparation of such recipients of the good of love and the truth of faith. But the Divine is a man, heaven is a man, hence a primary of the preparation of such recipients is the teaching that the LORD is the Divine Man. (H. H. 78-82.) Where the idea of the LORD as the Divine Man is not, the interiors of man are closed, and he is not in the form of heaven. (H. H. 83-86.) And in order that the work of education may be understood aright, it is to be known that all goods and truths are in the human form, and that where they are not, there are no uses, and hence no dwelling-place for the LORD; consequently no life, for there is no interior from which is the first of life.
     In education these facts must constantly be borne in mind that "man is in the least effigy a little spiritual world, hence the spiritual man is an image of the LORD" (A. C. 4524), and that as to his body "he is formed into the image of the world;" or, as is taught in Arcana Coelestia (n. 6013), "that man is formed, as to his interiors, to the image of the three heavens; as to his exteriors, especially as to the body, to the image of the world." Man is thus a form of both worlds, as is indeed involved in the teaching that in man the two worlds meet and are together. In all instruction and education the true relation of these two worlds must be preserved and care be taken never to disturb it. If this is carried out, and the child knows that it is constantly with angels and spirits, then something is accomplished toward its reformation and regeneration. Such knowledge will prepare a child to understand better the teaching that in the Word there is a spiritual sense in the literal sense and the literal sense will appear in a truer light. And by this will be given powerful aid in the work of liberation from hell and the formation of the man into an image and likeness of God.
     This teaching, that man as to the interiors of his mind is in the midst of spirits and angels, and thinks and loves from their light and heat, is fully given in D. L. W. 92; T. C. R. 475, 607; A. C. 4067; H. H. 438; D. L. W. 252; D. P. 296; C. L. 530; T. C. R. 14, 454. Were it not for the light of the angels, man could not think, and were it not for their heat, man could not love. It follows from the Doctrine cited that man as constituted is never alone, never solitary; if he were, he would have no thoughts and no loves. Children are always in association with spirits, both good and evil, and in the matter of discipline it must be remembered, as before noticed, that the spirits with them may be convoked by the sphere of the parent or teacher. A teacher's first duty in preparation for the education of others is therefore to educate himself, i. e., to shun the evils which bring him into evil associations. While the teacher may appear to be in the presence only of a child, he is really with a large number of spirits; and with a class of many children there will be multitudes of spirits from various provinces in the Gorand Man. All children can, therefore, not be instructed alike. The teacher must apply himself to the individuals and give to each one sue h instruction as will form a plane for true and good spirits.
     Again it follows from the Doctrine cited, that in man, the subjects of instruction and education are his thoughts and affections-the thoughts are to be instructed, the affections educated. The education of children will fail of its true end if parents and teachers fail to understand and consider this teaching of Doctrine, and neglect to provide such means and methods as are applicable to this particular of the human constitution.
     [TO BE CONTINUED.]
ORIGIN OF DRUNKENNESS 1885

ORIGIN OF DRUNKENNESS              1885

     "WHATEVER things exist in the spiritual world are turned into representatives according to their qualities in the natural world of spirits." (S. D. 4230.)
     Since men in the world are as to their interiors in close connection with those in the world of spirits, it follows that what flows into the world of spirits from either heaven or hell, and affects the spirits there affects also the minds of men; and what affects the mind tends to come forth in the words and acts of the body. Spiritual drunkenness, therefore, tends to produce natural drunkenness. If, then, we would know the origin of natural drunkenness we have only to learn what is spiritual drunkenness.
     "Babylon-a golden cup in the LORD'S hand, that made all the earth drunken; the nations have drunken of her wine; therefore, the nations are mad."-Jeremiah li, 7.
     "The inhabitants of the earth have been made drunk with the wine of her scortation."-Revelation xvii, 2.
     "Being made drunk with the wine of scortation denotes that they who are within the Church were reduced by fakes from evil into errors and deliriums, for to be made drunken is to be led into errors by false reasonings and by depraved interpretations of the Word." (A. C. 8904).
     Spiritual drunkenness comes not only from falling into errors by "depraved interpretations of the Word," induced by selfish and worldly loves, but also by indulging the desire from self-intelligence to explore religious things, not willing to receive anything as true which is not comprehended. It is also produced by" indifference to the Word and the truths of faith, and an unwillingness to know anything about them, thus in heart denying them."
     Of Noah, it is said:
     "His drinking of the wine signifies that he wished to investigate the things of faith, and this by reasonings, as is evident from the fact of his being drunken, that is, fallen into errors." (A. C. 1071.) "His being drunken denotes that he fell into errors, as is evident from the signification of 'drunkard' in the Word. Those are called drunkards who believe nothing but what they comprehend, and therefore inquire into the mysteries of faith; as this is done by sensuals, or scientifics, or philosophic things, such as man is he cannot but fall into errors.

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The thought of man is merely terrestrial, corporeal, and material, because it is from terrestrial, corporeal, and material things which continually adhere, and in which the ideas of his thought are founded and terminated, wherefore to think and reason from those [ideas] concerning Divine things is to betake one's self into errors and perverse things; and it is as impossible thence to acquire faith as for a camel to pass through the eye of a needle. The error and insanity thence derived are in the Word called drunkenness; and souls or spirits in the other life, who reason about the truths of faith and against them, become like drunkards, conducting themselves similarly.
     "The spirits who are in the faith of charity are readily distinguished from those who are not. Those who are in the faith of charity do not reason about the truths of faith, but say that the thing is so, and also confirm, so far as they can, by sensual scientifics and the analytics of reasoning; but as soon as anything obscure intervenes which they do not perceive, they reject, and never suffer it to lead them into doubt, saying that very few are the things which they can comprehend, and therefore to think a thing not to be true because they do not comprehend it is folly. These are they who are in charity. But those, on the other hand, who are not in the faith of charity, wish to do nothing but reason whether a thing be so, and to know how it is, saying that unless they know how it is, they cannot believe that it is so. . . . It is these, or such as these, who in the Word are said to be drunk with wine or strong drink. . . Those who believe nothing but what they comprehend by sensuals and scientifics were also called heroes to drink; as in Isaiah: 'Woe unto them that are wise in their own eyes, and intelligent before their own faces; Woe to the heroes to drink wine, and to the men of strength to mix strong drink.'-v. 21-22. They are said to be wise in their own eyes, and intelligent before their own faces, because such as reason against the truths of faith deem themselves wiser than others. But such as care nothing for the Word and the truths of faith, and thus do not wish to know anything about faith, thus denying principles, are said to be drunken without wine; as in Isaiah: 'They are drunken, and not with wine; they stagger, and not with strong drink.' . . . Such drunkards think themselves more awake than others, but they are in a profound sleep." (A. C. 1072.)

"Concerning the drunkenness of spirits.

     "It was granted me to know also through visual [ocular] experience, and indeed also to feel a little, the drunkenness of spirits, which is one of the infernal punishments, but it was not a hard one [acerba]. They were lazy, [affected] with annoyance and stupor of drunkenness, that previously had reasoned acutely, and after they had heard many truths; hence they become drunk, and, indeed, spiritually." (S. D. 3427.) Drunkenness, then, like other evils, has its origin in the spiritual or mental world. The mental atmosphere produced and flowing from the states of spiritual drunkenness described in the above extracts, operating into and exciting hereditary and acquired appetites, leads to the abuse of those drinks that correspond to the truths of heaven, producing a condition of the body corresponding to that produced upon the spirit by the abuse of the heavenly truths themselves.
     Drunkenness-like licentiousness, its companion sin-is thus seen to come from the religious condition of the world. Correct the preaching and the religion, and drunkenness will disappear.
WHO ARE THE CHRISTIANS? 1885

WHO ARE THE CHRISTIANS?              1885

     IT is written in the Apocalypse: "The woman fled into the wilderness," xii, 6, which, the Doctrines say, "signifies the Church, which is the New Jerusalem, at first among a few." (A. R. 546.)
     The question then arises, who are these few to whom the New or incoming Christian Church is confined? In adverting to it, however, we must not start out without understanding the legitimate boundary of our inquiry, that is, we are permitted to inquire into the fundamental principles that make men Christians, but not into this or that individual's corresponding spiritual state, always remembering this rule of Doctrine:

     To judge what quality of interior mind or soul is in [a man], thus what is the quality of his spiritual state, and thence what is his lot after death, is not lawful, because it is known to the LORD alone; neither does the LORD reveal this till after the person's decease, to the intent that every one may from freedom do as he does, and that by this means good or evil may be from Him and theirs in Him, and thence that he may live to himself and his own [vivat sibi et suus] to eternity. . . . A common judgment as this, for instance, "If you are such in internals as you appear to be in externals you will be saved or condemned," is conceded; but a singular judgment as this, for instance, "You are such in internals, therefore you will be saved or condemned," is not allowed.- C. L. 523. Compare A. C. 3796.

     The inquiry, Who are the Christians? involves, therefore, only the general, not the particular judgment as above, that is, not what capacity any individual may have for becoming a Christian, a question which the LORD alone can answer, but what principles and life, if adopted by any number of individuals, will make them Christians, a question which the LORD, by His revelations to the New Church, answers very clearly.
     For a starting point take this statement from Apocalypse Revealed, n. 69:

     This and the following chapter treat of the seven Churches, by which are described all those in the Christian Church who have any religion, and out of whom the New Church, which is the New Jerusalem, can be formed; and this is formed by those who approach the LORD only, and at the same time perform penitence from evil works. The rest, who do not approach the LORD alone from the confirmed negation that His Human is not Divine, and who do not perform repentance from evil works, are, indeed, in the Church, but have nothing of the Church in them.

     Here, close attention will show the elements of the answer. The Church is here clearly recognized in two senses, the organized body that then bore that name, out of which could be gathered those that in the other and truer sense, as having its elements in them, were to form the Christian Church about to be instituted anew, as the Church of the future. This is a distinction to be borne in mind. The elements are also indicated that may form the New and real Christian Church. (See T. C. R 700.) "Those that approach the LORD only and perform repentance from evil works." This makes it very clear who henceforward are the Christians; they must believe in and obey the LORD alone. Equally clear is the exclusive statement: None can be Christians that are in a confirmed negation of the Divinity of the LORD'S Humanity, and do not repent of their evils. Here are the lines inclusive and exclusive, drawn clear and sharp, of who are and who are not the Christians of the incoming Church.


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     What, then, is the teaching regarding the out-going Church? Is that, too, a Christian Church, and are its adherents Christians? From these statements it is clear that no part of it, whatever may be its name or profession, is in reality Christian that does not contain these essentials. None of them, of whatever name or profession, can be Christian that do not acknowledge the LORD God the SAVIOUR JESUS CHRIST alone and His precepts.
     There are further and more particular teachings. The Roman Catholic branch has long since ceased to be a part of the Christian Church. In the New Jerusalem and Its Heavenly Doctrine, n. 8, it is written: "The Christian Church is not with the Pontificals, because where the Church is, there the LORD is adored, and the Word is read." (Compare A. R. 718.) In Arcana, n. 3447, 9020; A. E. 955, it is called a Gentilism. Elsewhere it is said "Their idolatrous worship will continue, but not as the worship of any Church, but as the worship of Paganism, wherefore, also after death they come among the Pagans, and no longer among Christians; but from those who do not worship the Pope, nor the saints and graven images, but the LORD, a New Church is collected by the LORD." (A. E. 1029.) In No. 1062 they are said to be "not unlike upright Pagans." "To these the transition from Popery to Christianity is as easy as it is to enter a temple through open doors." (T. C. R. 821.)
     The first reason why the Roman Catholics may be brought into the New Jerusalem, that is, the New Church, more easily than the Reformed is, that the faith of justification by the imputation of the merit of CHRIST, which is an erroneous faith and cannot be together with the faith of the New Church, is with them obliterated, yea, is to be altogether obliterated; but it is, as it were, engrossed upon the Reformed, because it is the principal [tenet] of their Church. The recent reason is that the Roman Catholics have an idea of the Divine Majesty in the Human of the LORD, more than the Reformed have, as is evident from their most holy veneration of the host. The third reason is that they hold charity, good works, penitence, and attention to a new life to be essentials of salvation, and these are essentials of the New Church; but the case is otherwise with the Reformed, who are confirmed in faith alone. With these the above enter the faith neither as essential nor as formalities, and consequently they contribute nothing to salvation. These are three reasons why the Roman Catholics, if they approach God the Saviour Himself, not mediately, but immediately, and likewise administer the holy eucharist in both kinds may more easily than the Reformed receive a living faith in the room of a dead faith, and be taken by angels from the LORD to the gates of the New Jerusalem, or New Church, and be introduced with joy and shouting.-Brief Expos. 108.

     From these statements it follows that the Papacy as a constituency is not a Christian Church, but a downright Gentilism. Yet it contains many who, like the upright Gentiles, are in a state to become Christians very easily when instructed in Christian, that is, New Church, truth; and that, indeed, more easily than Protestants.
     What then of the Protestant branches, as regards their Christianity? That at the time the Doctrines were published they formed the only representatives of Christendom then left, we see from the statement cited above. (H. D. 8.) The Papacy had ceased to be such from the institution of the Papal power, and the taking of the Word from the people centuries before. The Protestants not having done this, still maintained the form of a Christian Church-how long, we shall see. "Until the consummation of the age means even to the end of the Church" (A. R. 658), "when, if they do not approach the LORD Himself and live according to His commandments, they are left by the LORD; and when they are left by the LORD, they become as Pagans, who have no religion; and then the LORD is with those only who will be of [e] His New Church." (A. R. 750.) "Those who from the Word confirm justification by faith alone" are in the spiritual world "brought to the extremity of the Christian world and mixed with Pagans." (T. C. R. 113.) Compare n. 108 as regards "every man in Christian countries," "hereafter" "who does not worship the LORD." This shows that what was the state of the Papal is hereafter that of the Protestant adherents. "They become as Pagans." Plainly then they are not Christians. Moreover, the assurance is positive: "There is no longer a Church in the world." (T. C. R. 389, A. R. 476.) "The Apocalypse treats of the abolition of the Old and establishment of the New." (A. R. 523.)
     "A new Church will be raised up in some region of the earth [in quodam terrarum orbe] while the former still continues in its external worship, as the Jews do in theirs, in whose worship it is well known there is nothing of charity and faith-that is, nothing of a Church." (A. C. 1850.) In this number this event is referred to the Last Judgment, which was then in the future, but which in 1757, before the other statements were penned, was seen to take place. The teaching everywhere centres around the Last Judgment as the pivotal point of change. Before this the consummation is described as "not far off;" afterward it is spoken of always as having already taken place. It is not, however, a point of instantaneous change. The causes reach far back into the past history of the Church and the results must reach down into its future. The causes which were at work from the time of the Nicene Council resulted in such destruction of the good and truth of the Church at the time of the Reformation that from that period there were none "inwardly in worship," "because they assumed faith for the essential of the Church and separated it from charity" (A. E. 684) and only culminated in its utter consummation, so that the "Church was become a wilderness" (A. E. 730), and so that the New Church "could not be instituted except with a few" (ibid.) at the time of the Last Judgment, which "does not take place before there is a consummation." (A. E. 624.) There is a statement in this last number which looks forward to a still greater change in the consummated Church-when the Word will not any longer be taught. "It was commanded that the Word should yet be taught in the Church, because the end thereof was not yet come. . . . Before the end is come the Word, when it is taught, is as yet delightful to some; but not so in the last state, or the end, of the Church; for then the LORD opens the interiors of the Word, which are undelightful." (Ibid.) This evidently points to a time subsequent to the Last Judgment and the revelation of the internal sense, when the Word will no longer be acceptable to those in the false principle of the Old Church, and will therefore no longer be taught by them, making a still farther advance in the disintegration of even its external form of Christianity. Do we find a foreshadowing of this in the "expurgated Bible" of Swing and others and the general abandonment of the doctrine of plenary inspiration all through the old denominations? Whatever it may foreshadow, it actually the Word no longer taught as the very Word of God anywhere out of the New Church. This, added to the fact-not denied even by themselves-that the LORD as the only God is now nowhere taught out of the New Church, is sufficient proof that already is fulfilled the statement of the Doctrines that after the consummation the LORD is only with the New Church (A. R. 750, T. C. R. 761); for He is already recognized and taught - only there.
     This coincidence of fact and Doctrine is an unmistakable settlement of the whereabouts of the New Christian Church.

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It is simply where the LORD and His Word are recognized and taught. Can we call that His Church that does not so teach Him? Need we then I waste many words on the self-evident answer to so simple a question? That in the great "communion" (H. D. 244) there are thousands of simple good who are approaching the Church (A. R. 43) all over the old Christendom, where He is not so taught, does not affect the question any more than the other fact-that there are many more hundreds of thousands like them all over the world in Papal, Mohammedan, and Pagan countries. By "living according to their religious principles, in a certain charity toward their neighbor," they are all of them-millions of them, we may rejoice to say-in the "universal Church" "communion;" and when "collected, inaugurated, and instructed" (A. R. 813) in the knowledge and worship of the Christian LORD and of His Word, they may come into the "specific" Church of the Christians some time here or hereafter, and then they will be, in fact, as they are now in the capacity to be, Christians. Can they be so until then? This is the simple point to which Doctrine reduces the question: Who are the Christians?
ELEANOR 1885

ELEANOR       EDWARD POLLOCK       1885

CHAPTER II.

Wherein Dick makes himself useful.

     As related, Richard Gray came to grief on the last stepping-stone of the brook crossing. Paying more attention to the young girl ahead of him than to his feet, he had stepped on the side of a rounding stone. The result was that his foot slipped as the weight of his body came on it, his ankle gave an ugly sound, and he staggered ashore with a bad sprain. Now, for a short time, the pain from such a mishap about equals that of having a tooth pulled. Dick stretched himself on the ground, closed his fists and jaws rigidly, but could not prevent one groan from escaping.
     "What is the matter? Have you hurt yourself?" asked his companion, in alarm, stooping down beside him.
     After a moment he smiled in rather a dismal manner and replied, "I-I sprained my ankle a little." And again he closed his eyes as the racking pain continued.
     She wanted to help him, but did not know how to do it, or rather, what to do, so she spoke words of pity and sympathy instead. They did not allay the pain, but the sufferer rather enjoyed them, notwithstanding. Finally, with a view toward doing something, she offered to take off his shoe.
     "No, no," he replied, half laughing and half groaning, "it's nothing; I won't trouble you; I'll be all right after a bit. It is getting late, and you had better go on home, and I'll-I'll rest here a few minutes."
     "Indeed, I shall not leave you," she replied. "A sprain is a very dangerous thing, and it must be attended to at once. Let me help you up-there, that's right. Now take my arm; the house is only a short way off. Don't be afraid to lean your weight on me, I'm stronger than I look. In fact, I believe I could carry you, if you were not able to walk; you're not very big.
     "No, I feel very small just now," was his rueful reply, as he hobbled along with her assistance.
     A few steps carried them around the turn in the lane and to the gate that led into the yard of the farmhouse, an old, substantial, red brick building. Their arrival was announced by the barking of several dogs, who came rushing at them, though more in a spirit of welcome than hostility.
     "Get out, Spot! go 'way, Pompey," said the girl, peremptorily, as the dogs capered around her and gave half suspicious barks at Dick. The dogs did not see fit to obey one who was unable to follow up a command by stronger measures, and continued their uproar as the two young people slowly made their way up the bricked walk, bordered with the shrubbery peculiar to old country houses. The door was hastily opened, and an elderly woman and a grave-looking man came out to learn the cause of the disturbance. "Eleanor, what is the matter?" exclaimed the latter, as he saw his daughter assisting a limping stranger.
     "A sprained ankle, father," she replied. Then to the elderly lady: "Mother, you know how to attend to sprains; will you not apply the proper remedies, and afterward I'll tell you all about it.
     Dick was led into a comfortable old room, and his shoe taken off, disclosing an ankle very much swollen and discolored. Every good housewife in the country is more or less of a doctor, and, like all amateur doctors, not at all averse from showing her skill; that may not be very great, but coming from kind hands it is very comforting to the afflicted. Dick thought so, at any rate, as he lay back in an easy chair, while the good woman bathed his foot and applied her favorite lotions. While this was doing, the girl was too busy helping her mother to explain how the accident had happened. The head of the house, in the meantime, gravely sat in his armchair and looked on in silence.
     "There, now," said the older lady, as she finished, "I think that will help you. Do you feel much pain yet?"
     Dick replied, cheerfully, "No; thanks to your good Samaritan work, the pain has almost left me, and L think I can get home without any trouble."
     At this the wife looked inquiringly at her husband, and he in turn at his daughter. Replying to this silent interrogation, she related at length and in detail the story of her rescue from the evil-looking vagrant. Dick thought that she painted his part in the affair in rather high colors, and blushed because he saw no way for putting in a disclaimer. Both parents were strongly affected by the story; the mother silently wiped her eyes, and the father's austere face grew pale. When Eleanor had concluded her story, the father arose, and, taking Dick's hand, said: "You have rendered us a great service in delivering our child from the hands of the wicked and the ungodly. The thought of what might have happened, perhaps murder, but for your timely aid, is painful to me. Words cannot express a parent's gratitude for this-she is our only child." His voice trembled as he spoke.
     Somewhat awed by the other's manner Dick replied rather vaguely, "Very happy I am sure, to have been of assistance." Then, as this sounded very weak, he said: "Our thanks are due to the LORD, through whose providence I was led to that place."
     The man looked at him a moment as though he did not comprehend his meaning, and then replied, "You are right. Let us pray."
     He knelt and delivered a long and almost passionate prayer, which was accompanied by frequent and fervent "amens" from his wife. The prayer concluded with "for Christ's sake, amen."


23



     "Orthodox O. C., and no mistake," thought Dick, though he said nothing, hoping that the subject would now change, for he was beginning to feel slightly bored and longed for some light and bright conversation. "Heroics," thought he, "are first-rate to read about, but there isn't much fun in them, after all, I believe that for a steady thing I'd rather throw up my hat for some other fellow than to have him tossing up his for me. It wasn't bad, though, so long as I had pretty little Eleanor under my protection. No, that was tip-top; made me feel like a jolly old knight errant ready to fight dragons or tramps or anything else for her sake; but this sort of thing is rather slow."
     So ran his thoughts during the prayer, not because he was a flippant or an irreverent lad, but being an orthodox New Churchman he could not join in a prayer addressed to several Gods, either mentally or orally; so, being a well-mannered youth as well, he kept a respectful attitude and silence. After the prayer his host arose and in a rather stately and formal, yet, withal, hospitable and sincere manner, invited him to make that house his home until his sprain was cured, and as much longer as his time would permit.
     "I should like to stay to-night, at least," Dick replied, "if I could send word to my sister; for if I do not, she will be sure that I've shot myself, for she has a notion that I'm not old enough to be trusted with a gun. She lives on a farm not far from here, I believe. Her name is Mrs. Davis."
     "Indeed! Then you are our good Sister Davis' brother?"
     "Yes, sir," replied Dick, forcing back a smile at this mixing of natural and spiritual kinship.
     "I will send any message or note to her from you at once."
     Dick cribbled a note that was sent, and soon afterward supper was announced.
     His hopes of a cheerful evening were soon dispelled. Mr. Mayburn, as the head of the house was named, evidently did his best at conversation during the meal and afterward; but the talk lagged and finally stopped. Then, like a wise man, he gave it up and drew his chair up to the table on which the lamp stood, and, opening his family Bible, buried himself in his favorite, St. Paul. Eleanor sat silently knitting on the other side of the room from where Dick reclined in an easy chair, with his lame foot resting on a pillow. Mrs. Mayburn, only, attempted any conversation, and she conducted it in a low voice and in a rather fragmentarily interrogative manner. She would make a few remarks apropos of nothing in particular and terminate them with a question, In this way she learned that Dick had arrived two days ago and was visiting his only sister, Mrs. Davis; that he was twenty-three years old and was in business with his older brother; that his brother Sam "was the best old man in the world," and that his "jolly old cousin Phil" was the next best. No; Sam was only thirty and Phil a little older; Sam was married, but Phil wasn't. So by fits and starts the desultory conversation ran until nine o'clock, when Mr. Mayburn closed his Bible and the ladies put away their work, and then, after a long prayer, Dick was shown to his room by his grave yet courteous host.
     Like most healthy, fun-loving young fellows, he was not specially fond of early rising. But early to bed means early to rise, if nothing else, and he was up and about next morning without having to be called several times, as was usually the case with him.
     "I don't see anything to brag about," thought he, "in early rising. Any fellow could do it if he turned in at nine o'clock, and then get more sleep than I usually do."
     Early as he thought he was, he found the breakfast on the table when he appeared. Beyond a courteous "Good-morning" and inquiries about his sprain, no attempt was made at conversation, for each one seemed in a hurry to get through and go about his work. The table was set in the kitchen, and after the hurried breakfast Dick was shown into the parlor and then left to himself. For at least ten minutes he sat quietly and then began to fidget about in his chair. He arose and made the tour of the room, studying the prim old people whose yellow-tinted photographs hung on the walls. These exhausted, he made a study of the more than life-like wax fruit under a glass cover that formed the sole mantel ornament After a thoughtful study of this he turned to the centre-table and looked at the religious, dolefully religious, books. These proving less attractive than anything he had yet examined, he turned away and said:
     "It is so silent that I believe I am in the enchanted house. I know I am, and therefore it is my duty to hunt up the sleeping princess. Yes, my duty. So here goes. I don't believe she is asleep, though."
     He quietly opened the door, listened, limped along the passage, and peered into the kitchen.
     Yes, there she was! and alone, her pretty white arms bare, busily at work clearing the table.
     "Mayn't I come in and help you?" he asked.
     She quickly looked up, and with a half blush, half smile, replied, "Oh! no, sir, you must stay in the parlor."
     "Now, Miss Mayburn, how can you be so hardhearted as to banish me to that room
     "I thought you would be more comfortable and enjoy yourself more there, sir."
     "What a mistaken notion. I'd die, I know I should, if condemned to another half hour of solitude in that room."
     At this bit of exaggeration she smiled, and turned to the stove to get a panful of hot water.
     "Wish I could hear her give a good laugh," thought Dick, as he caught her fleeting smile. She filled her pan with water, and then giving her sleeves another little roll, placed a pile of dishes in it.
     He hobbled across the room, and seating himself in a chair beside the table, before which she stood, picked up a dry towel, and said, "I know what I can do; I'll wipe the dishes while you wash them. You need not fear; I'll not break a single dish, I assure you."
     "No, no, sir, please don't; it is so-you will soil your clothes with the dishwater."
     "So I might," replied he. "I see an apron hanging against the wall over there; I'd go for it myself only my bothersome foot is a little lame yet, so please fetch it here, won't you?"
     "But just think-"
     "I have thought, and I know I'll splash myself from head to foot, if you refuse."
     She hesitated a moment, and then brought the apron to him. It was a large one, made to fasten around the waist and neck of wearer. He handled it a moment, and then giving it to her, said," Now, Miss. Eleanor, just please put it on me; you can do it a heap better than I can."
     As she tied the strings she said, "The idea of you wearing mother's apron and working in the kitchen is just too ridiculous, sir."
     "Not at all," was his reply, as he sat down again and picked up a plate and began vigorously to polish it. "We will drop that subject, if you please, for I have enlisted for the war, and intend to wipe every dish on that table, or fall gallantly at my post."


24



     After a moment's silence he glanced up at her where she stood, just around the corner of the table, and said, "Do you object if I call you Eleanor?"
     "No-yes-that is, I don't know, sir."
     "If you value my peace of mind, Eleanor-or let me say Nellie; Nellie just suits you, it is such a pretty name-let me see, what was I saying?"
     "Something about your peace of mind, sir."
     "Oh! yes; I remember. If you value my peace of mind, do not say 'sir' to me."
     "Why not?"
     "Because I don't like it; it's too-" he broke off and finished by giving his dishcloth a vague flourish.
     "Shall I call you Mr. Gray?"
     "Now, Nellie, that is absurd, you know."
     "Why?"
     "Why, don't you see the absurdity of calling a fellow Gray who hasn't a white hair in his head?" At this weak joke they both laughed; he uproariously, as becomes the maker of a poor joke, and she musically, as should a bright-eyed little girl of sweet seventeen.
     "Then, I guess I mustn't speak to you at all."
     "Take any form but that and my firm-set nerves shall never quake!" he exclaimed, in a tragic voice. "Call me Dick, won't you? It's such a short, easy name to pronounce; just try it once and see if it isn't."
     But the rosy lips pursed up saucily, and she shook her head.
     "No? I'll tell you what I think."
     "What?"
     "That you can't pronounce it. I know you can't. You would lisp the name, and such an easy name too."
     "I wouldn't either-Dick, Dick, Dick. There now! did I lisp?"
     "Just let me hear you say it again, please," he replied, in a judicial tone.
     "Well, then, with the slight evidence at hand for judging, I am of the opinion that you do not lisp. The name sounded ye7 well indeed-never better, in fact."
     "I believe you just laid a trap for me that time."
     "Nay, and thou dost wrong me; that is-well"-and, he broke off with a laugh.
     "Where do you get all those funny speeches you use so often?" she inquired.
     "Why, you see, Nellie, when I'm at home I'm a tremendous play-goer, and have caught a sort of weak imitation of Shakespeare and those other old boys who wrote for the stage in its 'palmy days,' as the newspaper fellows say."
     "The stage?"
     "Yes; theatre, you know." -
     "Do you go to the theatre?"
     "Why, of course."
     "Oh, my! then you are not a Christian." The tone in which this was said caused the lighthearted Dick to peal forth a merry laugh so contagious that Miss Eleanor was forced to join in from pure sympathy, though she felt that she ought to look sad instead.
     "Now, Nellie, before we go any further, please define your terms, as the logic men say; what is a Christian?"
     "A Christian is a-a-a-a- "Go on; spare not to tell me."
     "A Christian must withstand the lures of the world, 'the flesh, and -."
     "And 'auld clootie,"' said he, as she hesitated; "a Christian should look sad and mournful, et cetera; is that what you mean?"
     Like her sex, she did not always give a direct answer Said she, "But think of our sins, and of the awful danger we run in putting off salvation too late."
     "Are you scairt when you think of it?" replied he, lapsing into a boy word and taking from her hand the cream-pitcher she had just washed.
     Being an honest and a truthful little girl, she replied, "Not as much, I fear, as I should be."
     Polishing away at the cream-pitcher, he said, "Did you ever read the Water Babies t"
     "I never read novels," she answered, with a faintish tinge of piety.
     "It isn't a novel, Nellie, and it was written by a clergyman. I'll not tell you the whole story, but only a little bit of it. One water baby was named Tom, and he traveled something like Mr. Gulliver. Well, in one country he met a little chap who was crying because he did not feel afraid. You see in that land the people thought it was very wicked not to be afraid, and they had pow-wow men, whose duty it was to frighten them. Well, while Tom was there this little chap's parents sent for the pow-wow man."
     "Yes?" said she, pausing from her work in her interest.
     "Well, he came and brought his thunder-box under his arm. Then putting himself before the people, he yelled, Yah! Boo! Whirroo! He spoke fire and brimstone, and sneezed squibs and crackers, and rattled his thunder-box, and raved and roared and stamped until all the people were nearly frightened to death; and then I guess they thought they were all right."
     "What a queer story!" said she, when he had finished.
     "Isn't it? And to be written by a big clergyman in England, too."     
     "I wonder what it means?"
     But at this Dick only laughed.
     "And what has it to do with Christians?" she continued.
     "You just wait till Phil comes; he will be here in a week or two; and then we will convince you that New Churchmen are the only real Christians, and then we will convert you into a New Church girl, and then-and then everything will be ever so much better. You will let me come here to see you, won't you, sometimes?" and he glanced up into her face as he spoke.
     She glanced down into the pan before her, slightly blushed, and very faintly nodded. Then, after a moment, she asked:
     "Who is this Mr. Philip?"
     "Mr. Philip! That's rich," replied Dick, with his ever-ready laugh. "He isn't Philip at all. He is David Brown, Esq."
     "Then why do you call him 'Phil'?"
     "Why, you see, he knows so much and blows me up so often in that cool and easy way of his that in revenge I got to calling him 'the philosopher '-he rails at philosophers sometimes, you know-and of course I soon shortened this into Phil. But what are you looking at?" he asked, as she leaned over the table and looked out of the window intently.
     Miss Eleanor's reply was- "Mrs. Davis and-yes, I do declare-Mr. Helfir."
     Then, turning to Dick-
     "Quick! Take that apron off and go back into the parlor."
     "What for?" he replied, coolly keeping his eat. "Why should I go into the parlor? Who is Mr. Helfir? I don't want to see him. I'm agoing to stay put here with you."
     "He's our preacher, and he often comes around here to the kitchen door in place of the front door. Do hurry or he'll catch you with that apron on. Oh! do get up and take it off."


25



     "Let him come! I repeat it-let him come! I'll face him with harness on my back," replied the unabashed Dick.
     "No, no; you must not. Do get up and let me take it off. Please, Dick."
     "Though I would willingly face the pow-wow man in my apron, I have not the stuff in me to resist that last," he replied, arising; while she, with a shocked look, hastened to untie the strings. But the strings were in a "hard knot," as she termed it. Then, in desperation at hearing the approaching footsteps, she gave a vigorous jerk to break them. But they were too strong, and Dick staggered back, saying:
     "Steady, Nellie! Remember my weak understanding."
     Then, as Dick recovered his balance and Eleanor stood blushing deeply and trying desperately to smother a laugh, the doorway was darkened by the visitors.
     [TO BE CONTINUED.]
TEMPTATIONS 1885

TEMPTATIONS              1885

     A CASK of young grape juice naturally thought itself to be good. "I am pleasant; I am sweet." But soon a change came about. "Alas! alas! I am foul; I am become naught but fermenting corruption. I am perishing." But even as utter despair was reached came another change. Impurities slowly sank downward and lay dead. Then the pure spirit of the grape was withdrawn from the cask wherein its conflicts had occurred, and corruption no longer had part in that spirit; nor could time do aught but make it better.
NOTES AND REVEIWS 1885

NOTES AND REVEIWS              1885

     THE Constitution and Minutes of the Canada Association of the New Church are published in pamphlet form.
Title Unspecified 1885

Title Unspecified              1885

     THE Gospel Story, being Bible Series No. 2 of Manuals of Religious Instruction, has just been published by the New Church Board of Publication.
Title Unspecified 1885

Title Unspecified              1885

     THE tale, "Out of the Shadow," was concluded in Morning Light, December 27th. In The Dawn of same date begins a tale by W. H. M., entitled "Wanted- A Standard."
Title Unspecified 1885

Title Unspecified              1885

     Mr. N. C. MANBY, of Gottenburg, recently published a part of a new Swedish translation of the Word according to New Church principles, and is now engaged in translating the Arcana Coelestia into the same language.
Title Unspecified 1885

Title Unspecified              1885

     THE True Christian Religion, recently translated into the Swedish by the Rev. A. Boyesen has been published at the expense of Mr. Rooswall. Mr. Boyesen is now engaged in translating the Apocalypse Revealed into the Danish-Norwegian language.
Title Unspecified 1885

Title Unspecified              1885

     Dr. ELLIS, during his visit to Stockholm last summer, presented sum of eighteen hundred kronor (about five hundred and fifty dollars) to defray the cost of translating and publishing his book, Skepticism and Divine Revelation. He intends to have this book sent to every minister of the Established Church (Lutheran) in Sweden.
Title Unspecified 1885

Title Unspecified              1885

     A TRUSTWORTHY English periodical says that the white planters of Trinidad are living "among a population of hopelessly ignorant Indian colonists and of negroes, who are drifting steadily back to mere barbarism." Whether these people are incapable of a better life cannot be affirmed, but it is evident that the prevalent Christian religion cannot reclaim them. That which is essentially false cannot but work harm to the gentile, or idolatrous, races.
Title Unspecified 1885

Title Unspecified              1885

     A UNITARIAN advertisement, recently offered to the religious papers of Chicago, was accepted y the Temperance, Congregational, Universalist, Spiritualist Hebrew, Friends, Free Thought, and Swedenborgian (New Church Independent) papers, and rejected by the Presbyterian, Episcopal, Methodist, Baptist, and evangelical papers. Holding the faith they do, the latter were consistent, and, excepting the Hebrews and Friends, the same may be said of the former, for their several beliefs have but little fixity.
Title Unspecified 1885

Title Unspecified              1885

     A WRITER in the St. James Gazette, quoted by Morning Light, holds that the Salvation Army is the natural result "of the pernicious follies of American and English sensational religionists." "So that we have, on one side or another, the hysterical emotionalism of Moody and Sankey and Ritualists, and the sayings and doings, more or less ridiculous or contemptible, of Swedenborgians, Friends, Plymouth Brethren, peculiar people et id genus omne." These are the steps that lead downward to that "burlesque of Christian faith," the Salvation Army. This is one of the true signs of the times, because it agrees with what we are taught concerning the state of the Christian world. That world rejects with scorn the LORD in His Second Coming.
Title Unspecified 1885

Title Unspecified              1885

     THE Woman's World is the name of a little paper printed in Chicago and published by a spirited editor-or editress. Its mission is to right the wrongs of woman, whereof it speaks in a briery manner. Aside from this, it advances theories, or, as affirmed, truths, undreamt of by any mere man. For instance, that "Disease and death are habits that may be overcome." To accomplish this, the soul "must be bottled up within the body" and made to do its work, and must be freed from the notion that sooner or later it can go mooning around the universe. The foolish habit the soul has of leaving the body is the result of ignorance and "creeds," and the "bottling-up" process is to be the death-knell of both. For the honor of his sex, the man of science with his evolution theory should try again, for it will never do to be out-theoried by a woman.
Title Unspecified 1885

Title Unspecified              1885

     THE Religio-Philosophical Journal states that Spiritism "is gaining ground in Washington," and that after the close of the last social season "it was the fashionable thing in society to employ mediums to hold seances in parlors." Such amusements may seem of trivial importance, but the fact is, no one can, without great risk, play with Spiritism. If he does not let it entirely alone, it seldom fails to leave behind it evil effects. This, we would add, is especially the case with New Churchmen. It is only with the greatest difficulty and often after terrible struggles that they can rid themselves of its influence when once they have come within its power.
Title Unspecified 1885

Title Unspecified              1885

     IN an article in Macmillan's Magazine treating of the Island of Barbadoes, the writer says: "Once in church, the negro sings very loud and appears very religious, but few have much faith in this, and, indeed, their hypocrisy is so well understood that chiefs of police and other departments have been compelled to make it a rule to reject all candidates who bring certificates from their parish priests that they are regular communicants." From this and what precedes, the writer gives the impression that the fault lies in the negro, yet, admitting him to be as bad as he is depicted the conclusion to be drawn is, that the religion preached by Old Church missionaries makes him worse.
Title Unspecified 1885

Title Unspecified              1885

     THE Swedenborg Calendar for 1885, published by the enterprising Massachusetts New Church Union, is instructive an ornamental. It consists of a tastily designed card, ten and a half by eight inches, on which is mounted the Calendar proper. The design on the card is a castle with the head of Swedenborg in the upper left-hand corner. A spray of blossoms adds to the general effect. Every day has its slip of paper on the tablet bearing a quotation from the Writings, with reference. For January 1st, it is: "The soul clothes itself with a body as a man clothes himself with a garment."-Influx 12. As a standing admonition, the card bears beneath die Calendar that most celebrated quotation of the Writings, the opening proposition of the Doctrine of Life.


26


Title Unspecified 1885

Title Unspecified              1885

     THE attitude of The Man who has a Tailor to The Man who hasn't is tersely put by a prominent London periodical in an article on the Congo Conference. It says: "The formulary necessary to be observed in an annexation is the dispatch of a war-ship and the hoisting of some square feet of bunting on a pole. In itself the thing is easy enough; but its validity does not depend on how it is done, but on the number of cruisers at hand to support the first and the power of the country which first caused the bunting to be hoisted to keep it flying when it is up." In his war-ships, then, lies the Christian's right to the Heathen's property.
     This declaration has the rare merit of honesty, at least.
Title Unspecified 1885

Title Unspecified              1885

     THE New York Independent, in reviewing Dr. Samson's Divine Law as to Wines, recently rejected by the National Temperance Society, but again put on the public with a supplement, says: "It becomes absolutely necessary to warn his readers that he cannot be trusted when he speaks of another author" And of the supplement: "This last supplement is a marvel of stupidity and ignorance. Did not Dr. Samson know that any one could consult his authorities and see his outrageous misstatements about them?" The Sunday-school Times warns its readers against this book. The Examiner condemns it, and the Christian at Work notices it as an absurdity, while a secular paper refers to it as "a recent work of fiction." One critic affirms that all the leading religious journals know of the falsity of this work, but keep silent "lest some narrow-minded subscriber should be alarmed." If Dr. Samson's two-wine theory were confined to the Old Church it would concern us but little. Unfortunately though, it has gained a foothold in the New Church-and worse still, it appears to be spreading. For this our New Church periodicals and ministers are largely responsible. With scarcely an exception, they know that the use of must for wine at the Holy Supper is akin to, if not actual desecration. Yet they keep silent and let the people be led astray by the teachings of Dr. Samson and his followers, that have no foundation of truth.
Title Unspecified 1885

Title Unspecified              1885

     IN his report to the Canada Association, as delegate to the last Convention, the Rev. E. D. Daniels says: "In the Sunday-school Association, preceding the Convention, certain speakers seemed to exalt their own rationality above the Writings of the Church, while others seemed to bow to those Writings unconditionally. The same two contrary tendencies appeared throughout the Convention and in the Ministers' Conference which followed." His words concerning another institution of the Church, about which many good people have some how got very erroneous ideas, are worthy of note. He says: "The Academy is doing a profound and thorough work, at which I was much pleased. I studied and observed it closely in its past and present. They have a very valuable collection of books and other articles, thorough schools, and able instructors. The Academy seems to be the strongest power to hold the Church at large to the ultimates of true Doctrine and keep it from flying off into 'influx' or nothingness. There are some faults in the Academy's way of doing things which prevent my desiring to become a member, but I am constrained to acknowledge the useful work it is doing."
Title Unspecified 1885

Title Unspecified              1885

     THE Foundation of Death, by Axel Gustafson, is the portentous title of the latest book aiming to prove that alcohol is a poison. The author even denies that alcohol has any medicinal virtues, and offers as a "stimulant" instead: "Quassia chips, quarter of an ounce; cold water, a pint." After reading this prescription, one is tempted to speak of Mr. Gustafson as Mr. Bumble did of the law. Like other writers of his class, the author has rummaged over the world of letters for authorities to prove his position, and, like some others, has not scrupled to pervert and falsity where it suited his purpose. A prominent religious journal in New York exposes his perversions. One instance will suffice as an example: Dr. Anstie, in his Stimulants and Narcotics (London, 1864), asserts that alcohol in doses of an ounce or an ounce and a half is a strengthening stimulant and closely allied to food. The author in question makes Dr. Anstie deny "even the temporary strengthening of the body from alcohol." It seems that when the craze against wine lays hold on a writer it drives away all old-fashioned notions of truth. True temperance can gain only as the principle given in the Writings is acknowledged. "Drunkenness is an enormous sin." And let it be kept in mind that "sin" is not predicated of a liquid, but of man. New Churchmen, with the infinite Truth revealed in the Writings on the nature and origin of evil or sin, have no grounds for adopting the fantasy that the drunkard is a victim and the liquid the "sinner."
DE DIVINO AMORE ET DE DIVINA SAPIENTIA 1885

DE DIVINO AMORE ET DE DIVINA SAPIENTIA              1885

     DE DIVINO AMORE ET DE DIVINA SAPIENTIA. Opus posthumum Emanuelis Swedenborgii. New York: American Swedenborg Printing and Publishing Society, MDCCCLXXXIV. 8vo. 138 pp.

     THE Doctrine of use, of charity, of man's receptibility of the LORD'S good and truth, which form the subject-matter of the posthumous De Divino Amore et de Divina Sapientia are endeared to the heart of every New Churchman, but how much more delightful their study when they are presented in the form in which this treatise now greets him! While the printer's work shows to better advantage than in the Apocalypsis Revelata, where the great variety of type-although, perhaps, advantageous-mars its typographical beauty, the text, analytically arranged; is almost faultless, and the book is supplied with copious indexes.
     The first edition of De Divino Amore et de Divina Sapientia, published in 1789 by Robert Hindmarsh, as part of Apocalypsis Explicata, was, as he states, "printed from a faulty transcript made by some amanuensis, who doubtless in many places did not rightly understand the first copy." Dr. Worcester fortunately could avail himself of the photo-lithograph of Swedenborg's original MS., and his edition is, therefore, more faithful and correct. Only those who have essayed to decipher the photo-lithographed copy of this particularly difficult MS. can have an adequate idea of his untiring painstaking and devotion to the work. An examination of the first six pages reveals more than twenty deviations from the Hindmarsh edition, the most noteworthy of which is the celebrated "cacobili," which has puzzled students for years, but which, in the original MS., and consequently in Dr. Worcester's edition, is "carotidi." Among the alterations mentioned are two which are rather questionable as the Hindmarsh edition seems to agree with the original MS. The one is "transcendere" (D. A. IV, p. 10), rendered "transcendens" in the new edition, and the other is lore, now rendered hoc (p. 10, line fourteen from bottom).
     De Divine Amore opens with a table of the propositions in their series. This table is compiled by the editor from the work, and differs, therefore, in form considerably from the table in Apocalypsis Explicata, n. 1229. The editor has followed the same plan in De Divina Sapientia, prefixing to that also a table of the propositions and sub-headings which occur in that treatise.
     The volume embraces a valuable index of twenty-six pages, based on the one in the French language by Le Boys des Guays, but now greatly enlarged by Dr. Worcester.
     With this volume are also published "fragments from the last page of the author's manuscript," which did not appear in the Hindmarsh edition, and, as they have never been printed in any English edition either, a translation is given herewith. The introductory "That" is omitted in every case:

     By that heat and that light all things were created that are in the spiritual world, and that are in the natural world.
     There are degrees of that heat and light.


27



     There are three degrees of that light and heat to the ultimates of the spiritual world, and afterward three degrees to the ultimates of the natural world.
      God is the fountain of all celestial, spiritual, and natural uses.
      All uses in God are in His very life, thus in His esse.
      Because God is love itself, uses are of His Divine love.
      Use and good are one thing.
      Divine love is Divine good.
      Divine love is the love of uses.
      Divine love and Divine wisdom appear in the spiritual world as the Sun.
      From the Sun, which is the LORD in the spiritual world, proceed heat and light.
      That heat is love proceeding, and that light is wisdom proceeding.
BALTIMORE 1885

BALTIMORE       K       1885



COMMUNICATED.
     A NEW era has dawned in the history of the Baltimore Society of the LORD'S New Church. As is well known to the students of the history of the New Church in this country, Baltimore was the first place in which the New Church attained a definite organization. Many have been the changes and disappointments that have come to us since the Rev. John Hargrave first began his ministry in the New Church here; but to-day, notwithstanding all, we are in a vigorous condition, and are looking forward to a steady and sure growth of the Church. The Rev. T. A. King returned last October, and since then there has been a general quickening of the interest of our people in the doctrine and life of the Church, and our congregations have steadily increased.
     Mr. King has just concluded a course of lectures on the "Spiritual World" which were very well attended, and we are all looking forward to good results from the seeds of truth that were sown. We have learned, however, that the real growth of the Church is to be measured by the attendance upon the morning worship, and as many of those who were attracted by the Sunday evening lectures are found at our morning service, we are encouraged to believe that much good has been done.
     There is no effort made on the part of the pastor to popularize the Doctrines of the Church to the extent of destroying their distinctness as the doctrines of a new religious dispensation, but, on the contrary, they are freely and candidly presented as a new revelation of Truth to men, the veritable Second Coming of our LORD into the world. Therefore those who attend our worship come because they have a desire to hear and learn about the Doctrines of a New Dispensation.
     The Church recognizes the fact that there is a new influx from the New Heavens into the minds of all good people, but they do not confound that general influx with the absolute and specific coming of the LORD in the Divinely revealed infallible and authoritative revelation of Divine Truth in the Writings of the New Church.
     Our experience as a Society has more and more confirmed us in the belief that the New Church is to be an organization; that those who accept the Doctrines revealed from heaven must come into organized fellowship in order to build up their souls in the doctrine and life of the New Jerusalem. To the accomplishment of this end we are working, and everything that tends to militate against it we regard as an infestation from the dragon.
     The New Church must be fed with that which has been revealed. Sugar-coated truth may draw large and admiring congregations, but in such a case the people become followers of the preacher and not of the LORD. One thing we are endeavoring to do in Baltimore, and that is to build up a distinctly New Church Society-one that will be versed in the "Heavenly Doctrines," and that will be strong in the knowledge and love of the Truth revealed from heaven.
     The Sunday-school is in a good condition, and every child is taught to reverence the Word, and to reverence the Writings as the LORD'S explanation of the Word and as His New Coming into the world. Such a course must result in the building up. of a strong Society, and if the growth is slow we feel that it will be sure. K.
DEITIES OF THE VEDAS 1885

DEITIES OF THE VEDAS       Mrs. J. HILIS       1885

     EDITORS NEW CHURCH LIFE:-In your issue of December your correspondent," C.," calls in question the views of Dr. Caird, as expressed in his Oriental Religions, regarding the devas or divinities of the Vedic period. Very probably the great majority of New Church readers know the positions that "C.," as a New Churchman, would assume concerning the beliefs of the Vedic Aryans; but perhaps some, like myself, know nothing of such assumptions. The quotations from Dr. Caird's work are given in such a manner that one cannot tell whether he (Dr Caird) believes the divinities to have been the expressions of different phases of nature or the representations of the one force. "C." closes his remarks with these words: "The writers of the Veda, 'were they living now,' would certainly either be amused or they would be shocked at such an interpretation of their writings." Will "C." inform those who, like myself, are in ignorance, whether there be a distinctive New Church interpretation of the Vedic belief in God or in gods, and where such interpretation can be found? The subject, to me, appears to be of vast importance to believers in the New Church through its connection with and its incorporation into the Brahms Somaj, and because the development of this renaissance of Vedic thought may lead to the study and understanding of the truth by the people of India. MRS. J. HILIS.
Title Unspecified 1885

Title Unspecified              1885

     EDITORS NEW CHURCH LIFE:-In answer to the question of your correspondent in regard to "whether there be any distinctive New Church interpretation of the Vedic belief in God or in gods," we wish to state that there are a number of passages in the Writings of the New Church, some of which directly teach, and others from which no other conclusion can be drawn but, that the Ancient Hindus believed in a God; and conceived that God to be in a human form, and that they derived their knowledge concerning God from the Ancient Church. Modern interpreters assume at the outset that the Hindu was a worshiper of nature, and with that idea read his sacred writings. In this way they import their ideas into those books, and they not only interpret the Veda in this way, but all other sacred writings of antiquity, the Word not excepted. But a New Churchman must look at the ancient religions and ancient mythology in the light of the Writings, and the Writings teach that the gods and goddesses (and this applies to the deities of the Hindus as well as to the deities of other Gentile nations) were not originally believed to be representations of nature or of the forces in nature, but that nature and natural objects and phenomena were used to express their conceptions of the qualities and attributes of the LORD, similarly as the man of the Most Ancient Church expressed celestial and spiritual things by objects in nature.

28


Every New Churchman knows that the account of Creation in Genesis does not treat of the creation of the material heaven and earth; nor is there a New Churchman, we venture to assert, that believes, with Max Muller, that "the accounts of [the] deluge . . . are originally recollections of the annual torrent of rain or snow that covered the little worlds within the ken of the ancient village bards" (see India: What Can It Teach Us?), and yet he and others would explain even the Word in a similar manner.
     But let us see what the Writings of the New Church teach on the subject. "The Gentiles worship One God, under a human form, and when they hear concerning the LORD, they receive Him and acknowledge Him," which is confirmed by a number of passages from the Word. (A. C. 9256.) "There are among the Gentiles both wise and simple. At the present day there are scarcely any who are wise, but there were very many in ancient times, especially in the Ancient Church, from which wisdom emanated to many nations." (A. C. 2591.) One of the wise Gentiles of ancient times discoursed with Swedenborg concerning wisdom and intelligence. "From intelligence," he said, "the following are derived: Concerning Order, that Order is from a Supreme God," etc. (n. 2592.) In the True Christian Religion the Doctrine is still more definite:

     From the Most Ancient times there was religion, and the in habitants of the globe everywhere have known about God, and something about the life after death; [this] was not from themselves or from their own intelligence, but from the Ancient Word (see n. 264-66) and afterward from the Israelitish Word. From these two Words religions have emanated into its ladies and their islands, and through Egypt and Ethiopia into the kingdoms of Africa, and from the maritime parts of Asia into Greece and thence into Italy. But because the Word could not be written otherwise than by representatives which are such things in the world as correspond to heavenly things, and thence signify them, therefore the religious of the Gentiles were turned into idolatries and in Greece into fables; and the Divine Attributes and Predicates into so many gods over whom they made one supreme, whom they called Jove (T. C. R. 275; S. S. 117), and many others who composed his court, whom they also gifted with Divinity. But the wise of the following age, as Plato and Aristotle, said that they were not gods, but so many properties, qualities, and attributes of One God, which were called gods because in each of them there was Divinity. (T. C. R. 9.)

     Compare this with the following from an ancient theologian who lived in the fifth century B. C. After stating that there is but One God, Atman, he says: "The other gods are but so many members of the one Atman." (See India: What Can It Teach Us? by Max Muller.) Compare also with the following: "They speak of Mitra, Varuna, Agni; then he is the heavenly bird Garutmat; that which is and is one the poets call in various ways; they speak of Yama, Agni, Matarisvan." (Rig Veda I, 164, 46.) Or can we suppose that the Hindu is addressing some force in nature when he addresses Varuna in these words: "Take from me my sin like a fetter, and we shall increase. O Varuna! the spring of thy law"? Or in words like these: "Take far away from me this terror, O Varuna! thou righteous King, have mercy on me! Like a rope from a calf re-move from me my sin." . . . "0 mighty one! For on thee, unconquerable hero, rest all statutes, immovable as if established on a rock"? (Rig Veda II, 28, see India, etc.) "A man who has committed sin may think that no one knows it. The gods know it and the old man within." (Mahabharata I, 3015-16; India.) Are these gods the wind or fire or rain or sky, or the like?
     In the Divine Providence is the following important Doctrine bearing on the subject under consideration:

     No man has religion from himself, but through others, who have learned either directly, or through others from the Word, that there is a God . . . and that God is to be worshiped that he may become happy. That religion was transplanted throughout the whole globe from the Ancient Word, and afterward from the Israelitish Word . . . as may be seen in the Doctrine of the Nets Jerusalem Concerning the Sacred Scripture, n. 101-108. There are a few who are totally ignorant of God, but if they have lived a moral life they are instructed by angels after death, and receive in their moral life something spiritual. - S. S. 116. So with those who adore the sun and moon, and believe God to be there. . . . But there are many who worship idols and graven images, even in the Christian world. This is, indeed, idolatrous, but not with all: for there are some to whom graven images serve as means of exciting thought concerning God.-D. P. 254.


     This Doctrine teaches us two things. First, that all nations in the world have a knowledge of God, and that they derived this knowledge from the Word, and second, that idolatries do not necessarily destroy the idea of God, but may even serve as a means of preserving that idea, however obscure that idea may be. Apply this to the Hindus of the present day.
     And as to the fact that idolators, if they have lived a moral life, are instructed by the angels, and receive in their moral life something spiritual (which, it must be borne in mind, they could not possibly receive had they closed up their minds by naturalism and materialism, as is the case with many in the Christian world), a very striking illustration occurs in the work on Heaven and Hell. Swedenborg tells of a certain Gentile who, after being instructed that idols ought not to be worshiped, acknowledged the LORD as God, "and," Swedenborg continues, " when these things were said, it was given to perceive the interior affection of his adoration, which . . . . was more holy than with Christians.
He was received among the angels." (n. 324.) And in the Spiritual Diary he adds that that spirit "was from India, and in his innocence he had worshiped a graven image in his life in the body." (n. 2411.)
     In the Arcana Coelestia we are taught that " the Gentiles in the world at the present day are not wise; but very many of them are simple in heart" (n. 2594)," but there were very many [wise ones] in ancient times, especially in the Ancient Church, from which wisdom emanated to many nations "(A. C. 2591) "into the Indies and their islands." (T. C. R. 275.) And the Veda was written in ancient times, and from all the passages we have quoted, we think we can safely infer that the Veda I contains some of the wisdom that emanated from the Ancient Church, but that the knowledge of interpreting it, like the science of Correspondences, in course of time was lost. If to the Hindu of the present day, who has as yet belief in a Supreme God (and by virtue of such a belief can receive light from the spiritual world), these mysterious writings are, as it were, closed, they are still more so to the Christian skeptic, materialist, and atheist. (D. L. W 69.) These latter see nothing in the mythology of the Hindu, Greek, Roman, or any other Gentile nation but the representations or personifications of nature. (T. C. R. 178.) A certain writer of mythology, in speaking of the authors of these "legends," thinks that, "were they living now, [they] would gladly correct their narratives by the great discoveries of these latter days." We are of a quite different opinion. We think they would be shocked at the interpretations of their sacred writings by modern mythologists.


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RIGHT UNDERSTANDING OF WORDS 1885

RIGHT UNDERSTANDING OF WORDS       W       1885

In omnibus, caritas.

     WE have not given "caritas" here its common rendering of "charity," but its derived significance of "kindness" from the Greek root. It was the more necessary to do this when we were to consider this phrase in a New Church light. For here charity (charitas) has an especial meaning, and that is use. Augustine had no such idea, nor did he confine "caritas" to beneficence or the giving of alms, but understood it in the sense of kindly consideration for others, perhaps more especially in cases of difference of opinion. He would inculcate a liberality of thought, and an allowance for varying conclusions; thus, the final phrase of his triad would say, "in all things, whether necessary or unnecessary, sure or doubtful, be kind in your opinions of those who may not agree with you." Thus, "in all things have kindness."
     In a certain sense no one will dispute the propriety of such advice. We have no right to indulge in hard feelings toward an individual who may not coincide in our views on a point in question. His opinions are his just as ours are ours. We may think he is in error, that he is misinformed, that he does not comprehend the bearings of the matter, perhaps that he is prejudiced. We may go further, and feel that his opposition comes from self or an unwillingness to be convinced, thus referring his conduct to moral as well as mental causes. But be this as it may, think what we will of his notions, we have no right to cherish unkindness to him. A man has a right to his own reason, and to hold on to the conclusion to which that reason, rightly or wrongly, may lead him, and with this right none but the LORD can meddle. So, even though we may believe the results of his thinking are full of dangerous error, we dare not attempt to set up a new statute of "de hoereticos comburendi," for is he not our brother still?
     So much for the individual-but let us be careful here.
     The kindness we gladly extend to him may rest just there: we need not carry it on to the opinions we think so erroneous. How hard it is to make this distinction! We judge men as though their thoughts, confined to themselves alone, were acts, and so hate the sinner as well as the sin, and call the holder of falsity as reprobate as the falsity itself. Or, we interpret Augustine to say that the same kindness of consideration we give to the man should extend to his system or teaching, and tolerating the one, therefore, must bear with the other. This is a terrible mixing of truth and falsity, a thorough hodge-podge of reason, and something not far from idiocy.
     A most grave and serious question here arises in this the incipiency of the New Church. It is this: What is our duty in regard to the creeds and opinions of the Old Church? We do not ask simply how we are to feel about them, what we are to think of them, but what are we to do about them? Of course, if we are New Churchmen in any sense, we reject all these tri-theistic dogmas which so shock the reason that men become spiritually stupid as they think of them. Of course, we abhor the awful substitution theory which makes the LORD an evader of His own law. And, of course, we equally repudiate any scheme of salvation or theory of conversion which makes man a mere machine in the hands of Autocratic Will; without love or wisdom. Here, then, will be no question. But-in all things charity? Are we to say that those matters of faith, and, hence, of life, though most weighty, are of no importance compared with kindly feeling, that they are things of but small moment, and while we do not believe them we need not hate them? It cannot be said that our feelings of duty as regards this question do not need consideration, because from our convictions of duty come our rules of life. To narrow the question down to the point, which may be called crucial? Are we at liberty to act with bodies of the Old Church in matters of work and worship, or are we to say and believe that the principles on which this work and worship are based are so contrary to the Truth is mentally, morally, spiritually impossible? Which answer shall we give?
     An isolated receiver of the Doctrines once sought advice on this very point from a prominent New Churchman, who held a high position in society and as an exponent of the Writings. He lived for the time in an intensely orthodox Calvinistic community, without a single fellow believer in the Advent of the LORD, and struggling as he was to get out of the mire of a spurious liberality and to have his foot set on the solid rock of the Truth, he submitted this question to the gentleman to whom reference has been made as an authority: "What am I to do? There is no New Church Society in the little town in which I live; in fact, I am the only New Churchman there, and 'Swedenborgianism' is held as a pitiable delusion, if not a soul-destroying heresy. Many of my friends go to the Church. Do you think I could attend its worship with profit? Do you think I ought to take a pew in it? And especially, do you think I had better receive the communion there as though I was a member of that church?" The answer was an unequivocal "Yes," and the inquirer was directly advised to do all this, to go regularly to the worship of the church, to take a pew, and to partake of its sacraments. Of course, a great deal could be here said of liberality and kindness, and fellow Christianity. But this was all on the surface and did not meet the case; for here was a question not of feeling but of principle. It was not whether or no he was to feel "charitably" to his friends who were members in good and regular standing in that body; it was: What does the Truth demand? What is right, and honest, and faithful in the matter? What is your duty as a citizen of the New Jerusalem, as a believer in Adventus Domini. In a word, what does the LORD say?
     We have stated this case as one whose action must be incisive. If we say, "Go by all means to the LORD'S Supper whenever you have opportunity," this will settle it decidedly and open the door to any amount of liberality or charity toward all kinds of Christians. If we say, "Go by no means to the LORD'S Supper, where the appropriate reception of the Divine Good and the Divine Love thus signified, is not appreciated or even known," that, too, will settle the question. It may be said that this is narrow, sectarian, illiberal, unchristian and many will doubtless think so. But after all, all these names are on the surface. And again, all we need ask is, Would this be according to Truth and duty? Let us try to free our minds from cant, from words concealing thought, and to bring our question into the narrowest limits, and ask as a test question: "Should isolated New Churchmen participate in the LORD'S Supper as celebrated in Old Church worship.? Our answer to this will settle many more matters than those relating to when and where, how and with whom, we should partake of the bread and drink of the wine, for it opens up the whole subject of action in regard to opinions.
     But perhaps before trying to answer it, it might be well to mention the practical method by which our isolated inquiring member undertook to solve it for himself. On the first convenient communion occasion he went to the Church in a dubious state of mind to consider the matter.

30


He had supposed the Eucharist was the giving of thanks, hence a joyous occasion. He expected a spiritual banquet; he looked for perfumes and flowers, for music and dancing, for gladness and solemn mirth. But what did he find? Not a feast, but as far as anything soul-satisfying was seen, a fast; no flowers, no sweet incense; for it was too stern a scene for beauty; no joy and gladness, but mourning and gloom. There was darkness for light, icy coldness in place of warmth. There was not seen there the sunrise in the mountains of the LORD'S House, but the dampness and darkness of a charnel. The text was: "And they crucified Him." Truly, He was crucified. There is no need to go further. Talk of the horrors of a crossing or the plains in 1846 of which we have just read, where about half of the party died in the agonies of cold and fatigue and exhaustion and starvation! They would not equal those of the sermon inviting men to the table of Him who is Love Itself It was not the feast our friend wished. His question was answered,-better a famine than such a supper. "And they crucified Him!" Yes, in the house called by His name, by the hands of His friends! Could a New Churchman share in this bloody sacrifice? God forbid!
     But this may be called mere sentimentality and not argument. Let us then look at the question, not as one of personal feeling, but as one to be answered from principles of logical truth, from the Divine teachings of the Word and the Writings. Giving as an answer that the New Churchman should never participate in the Old Church celebration of the Holy Supper, what are the grounds on which we base this opinion?
     Several answers might be given to this, but let us be content with one. The New Churchman cannot join in an Old Church celebration of the Holy Supper without being false to his principles, false to his Example, false to what he holds as Truth-thus, false to his LORD. Is this too grave a charge? Let us see what he really does in this communing.
     An act, to have any moral character, must have a purpose on the part of the doer, and some significance in itself as expressing this purpose. Now, what is meant in orthodox circles by the LORD'S Supper? It may be difficult to express it, for in many minds the meaning is so vague that we can hardly grasp it. In the Romish Church it has a palpable significance; it is the unbloody repetition of the bloody sacrifice of redemption; it is a most vivid representation, or rather objective realization, of the dogma of a vicarious atonement. Strangely enough, though, Protestants abhor this idea as something awfully profane. Attaching supreme importance as they do, to this same theory of substitution and salvation by faith only, they call this, its most faithful dramatization, the idolatry of the mass! But what does it mean with them? In general we may say, they hold the LORD'S Supper to be of no actual potency, but to be but a simple memorial of the idea of CHRIST'S expiation of sin. The "Do this in remembrance of Me" they interpret to mean, "Go and take of this bread - and wine as a symbol of my having saved you from the hell you deserve by my having taken the penalty on myself." This is not a memory of the LORD; not a type of that Divine Good and Love by which men live, but a simple memory of Calvary. Thus it is a souvenir, if we may use the term, of that "article of a standing or a falling church," the Doctrine of Justification by Faith. The word "sacrament" primarily means a mind or purpose in regard to holy things. Thus naturally it came to signify an oath of attestation, and, in a special sense, an oath of fidelity. In this sense it is used as the oath of allegiance of the Roman soldier to the standards of his legion. How constantly this is dwelt upon during the celebration of this Christian sacrament by the Old Church! We are told we thus swear to be faithful to Him who died for us, we express our belief in Him, and, in a peculiar sense in this ordinance, our belief in His expiatory death on the cross. Blood for blood; so much sin, so much punishment, seems to be their cardinal principle of Divine Jurisprudence. And the result of this balancing of inherited guilt and original sin, by the punishment of an innocent victim (and He, too, the co-equal Son of the stern Judge) and the evasion of the law that says, "The soul that sinneth it shall die," is brought out by this ordinance of the Holy Supper of the LORD. In fact, it is a memorial of this hypothetical transaction, and in partaking of it, and joining in its observance, assent is given to the foundation doctrine involved. Words are not necessary to ratify a creed; assent to a dogma may be expressed in other ways than by saying, "I believe." Is not this so? One may say, "By uniting with my Christian brethren in this sacred rite, I by no means say I accept their belief in any particular; I only take of the bread and wine as expressing my fellowship with them in the love of the LORD, and not as determining any peculiar faith as to His Nature or His work." But do you not go further than this? Can you help going further? This ordinance is a Shibboleth; it is a confession in act; it implies, if common honesty has anything to do with it, our acceptance of the doctrine or dogma or creed on which the rite is based. Shall the sacramentum or the jusjurandum of the Roman legionary be taken with any qualification? Must not the soldier accept it as a pledge to sustain a principle? And how with the LORD'S soldiery? can they, dare they, palter with sacred words and vows, and actions which speak louder than words, in any double sense? As a New Churchman you hold (that is, unless you happen be so very independent that you consider belief of no consequence) that such ideas respecting the redemption the LORD has wrought out for us are falsities from the hells, and you turn away from the tri-personal insanity with a shudder like that with which you would shrink from the Cerberus of Pagan mythology; how then as an honest man can you give a tacit assent to a rite which has for its purpose and end the development of just these blasphemies of Vicarious suffering and Tritheisat? You repeat that you do not give any such indorsement, that you never would give it, that you join in this observance from other and charitable motives. So you think; but what do others think? Can they understand how you can give assent by action universally understood as an indorsement of the thing signified, while with your lips you deny it? You say you care nothing for what "outsiders" may think. Then give the matter the benefit of your own serious, enlightened thought; see really what you are doing, and seek light from the Giver of light. Now, what do you yourself think of it? What do the angels think? Nay, more, and ask the question with reverence, What, does the LORD, the Founder of the Feast, think of your joining in that which, in no sense, is a memorial of His Body and His Blood, His own Infinite, Divine Love and Truth, but only a reminiscence of Pagan attempts to appease an angry God, a Rabbinical, not a Christian, scheme of propitiation?
     We have thus far spoken of the participation of New Churchmen in the Holy Supper as celebrated in the Old Church, and it may be thought that these strictures are of too limited application to have any bearing on the question of attendance on the usual worship of this Old Church.

31


Yet is not the principle the same? Does not this attendance give a quasi sanction on your part to this worship? For what is it, if not honest? And how can it be honest if not conducted according to the faith of those engaged in it? If the worshipers are not honest in their prayers, or sincere in their praises, they are in worship merely external, and in the Arcana we are told that this is the same as being in hell. But to be specific-The Old Church believes that prayer, to be effectual, must be supplemented by the intercession of CHRIST.

Come, let us lift our joyful eyes
     Up to the courts above,
And smile to see our Father there
     Upon a throne of love.
Once 'twas a seat of dreadful wrath,
     And shot devouring flame.
Our God appeared with fury clad,
     And vengeance was His name.
Rich were the drops of Jesus' blood
     Which sprinkled o'er the place,
Appeased the angry Father's rage
     And smoothed His frowning face.

     There is just the idea-our Father is angry- He hates us. He will not be pacified except by the sprinkling of the blood of His Son, God with Himself- He will not listen to our prayers till that Son point to the wounds in His hands and feet and sides and says, "Hear them for my sake!" Hence all prayer to be acceptable must end with some such formula as "And this we ask for the sake of thy Son Jesus Christ, our Saviour;" "Which we ask in the name of Thy Son Jesus Christ our Lord." (Strange that the LORD'S own prayer, given by His own lips, says not one word about this intercession-this smoothing away frowns from the face of Him whose name is Love!) and thus recognizing that the LORD is not willing of His own goodness to hear us, but must be propitiated! What a horrid, hellish idea is this! And yet it is the basis of all prayer in the Old Church. How can a sincere believer in the Truth of the LORD ever join in such an aspiration? Nay, how can he ever listen to such a plea without bringing the hells about him? And does he not expose himself to those infestations by coming into this sphere of falsity? If this be so, then he does great wrong to his own soul. If he worship the LORD as he knows Him-as the JEHOVAH who took upon Himself our humanity, and by combats and over- comings made that Human Divine, thus opening the way from heaven to earth, from the LORD to man, and thus recognizing Him as the Life and Light by whom alone man must live and see-if he thus pray to His Father in the heavens, while others are praying to a God whom they know not, there is discord at once-there is conflict between the spheres from the heavens and those from the hells, and chaos in place of order. Why subject oneself to this? Why mingle in this worship of confusion? No, in the quiet of one's own soul let a man lift up his eyes to those hills of eternity from whence comes his help; let him go alone to be alone with the LORD; in secret let him pray to that Father who seeth in secret and will reward certainly. You say you are isolated-you have no Church where you can go; then be a Church to yourself, with the LORD as the Divine Man, as Minister and Priest. Suppose you had no church near you save a Romish church or a Unitarian chapel; you would never countenance by your presence the love of spiritual domination inherent in the one, or the making the LORD a mere man which is the corner-stone of the other. And yet, as far as want of union with the New Church is concerned, how much worse are those opposing poles of Old Church theology than those bodies which call themselves orthodox? Will these latter furnish you the food for your soul any better than the former? Is there not a judgment on the Reformed as well as on the Catholic Christendom?
     In omnibus caritas. Have we violated this maxim? No. Kindness extends not to things or ideas, but to men only. We can hate and abhor the former while loving the latter. If there be those who can enjoy the worship and ordinances of the Old Church, we have not one word to say as to their enjoying them to their full. It is their affair, not ours. Nay, we can and do appreciate and love those who see not with our light. We may think them in error and wish they could believe with us, but the LORD knows what we do not. He loves them as us, and we can leave them in His hands, not with any Pharisaical pride in our own superior wisdom, but in devout thankfulness to Him who has given us a light to our path, and has revealed Himself to us as He has not to the world. Here, indeed, we say: "To all men kindness-in all things love"
     But as to error and falsity we owe no such obligation. They are from the hells, and we must fight them with all the force of our nature. We must tolerate no compromise-must maintain the truth and the truth only. If there are those who so identify falsity with themselves that an attack on the one is also a personal assault on the other, we cannot help it. The charity which tolerates evil, which says there is no difference between truth and falsity, is spurious-it is rather indifference. What we should say is, with honest Martin Luther, "Here I stand, God help me; I can do naught else." Rather let us say to our brethren of the Old Vastate Church, as did Joshua to the children of Israel, "If it seem evil to you to serve the LORD, choose you this day whom ye will serve-but as for me and my house, we will serve the LORD." Oh! if the New Church would but see that the LORD in His Love and Wisdom has made them His standard bearers, how earnestly, whilst lovingly, they would contend for the Truth-how they would maintain "unity in things essential, freedom in things where difference is allowable, and love in all things and to all men;" and with it all, and in it all, take up as their motto, No truce with evil ! No compromise with falsity! W.
SAYINGS FROM PAUL 1885

SAYINGS FROM PAUL       A.Z       1885

     EDITORS NEW CHURCH LIFE:-The English language is indebted to Paul for the subjoined list of quotations. They are not all given literally, but as popularly used:

     A law unto themselves.
     Heaping coals of fire on his head.
     Wise in your own conceit.
     All things to all men.
     Through a glass darkly.
     I shall know as I am known.
     Evil communications corrupt good manners.
     Of the earth, earthy.
     In the twinkling of an eye.
     A house not made with hands, eternal in the heavens.
     God loveth a cheerful giver.
     The right hand of fellowship.
     Work out your own salvation.
     With you in spirit.
     Touch not, taste not, handle not. (This was not said of wine, as many suppose, but of vain traditions and the worshiping of angels. Indeed, in the same chapter Paul says: "Let no man judge you in meat or in drink," and he advises Timothy to "use a little wine for thy stomach's sake.")
     Be not weary in well-doing.
     The love of money is the root of all evil.
     Fight the good fight.
     Entertained angels unawares. A. Z.


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SAYINGS FROM PAUL       A.Z       1885


NEW CHURCH LIFE.

PUBLISHED MONTHLY.

TERMS:-One Dollar per annum, payable in advance.

All communications must be addressed to Publishers New Church Life, No. 1802 Mt. Vernon St., Philadelphia, Pa.

PHILADELPHIA, FEBRUARY, 1885.
OBITUARY 1885

OBITUARY              1885



NEWS AND GLEANINGS.
     -Pittsburgh, Pa., November 30th, of diphtheria, PERY SMITH, aged four years, youngest child of N. W. and Elizabeth Norris.

     OBITUARY.- Allegheny City, Pa., October 24th, MRS. ANNA M. BARTELS, aged eighty-nine.-Boston, Mass., December 16th, REV. CHAS. A. DUNRAM.-Brockton, Mass., CHARLES L. HAUTHAWAY, aged seventy years.-Mansfield, Mass., GRACE EMILY FISHER, aged six months; CHARLES FORBES PRATT, aged seventy; SARAH F. STEARNS, aged eighty-six.-Easton, Mass., JESSIE EVELINA SELEE, aged twenty-three. -Detroit, Mich., December 20th, CLARA NORTON, aged twenty-nine; on October 29th, IDA NORTON, sister of above.-Providence, R. L, December 3d, CASHEL F. CORY, aged seventy-four.
NEWS AND GLEANINGS 1885

NEWS AND GLEANINGS       Various       1885

HOME NEWS.-Eastern and Middle States. -The Church is said to be growing in Fryeburg, Me. The Rev. Mr. Stone has good congregations there and in neighboring towns. The health of the Rev. Joseph Potter is improving.-The Boston Society are printing the Rev. Joe. Reed's lectures for free distribution.-The young people In the Brooklyn English Society have formed "The League," their object being to become better acquainted with one another and to learn to work together harmoniously.-The newly formed German Society in Brooklyn celebrated its first festival on Christmas night, and what with songs and Christmas-tree and presents, the meeting was a happy one. The Rev. Mr. Schreck is to pay monthly visits and the Rev. L. H. Tafel administers the Holy Supper.-Mr. William Diehl's Society in Brooklyn, with a station in East New York, reports progress.-The Rev. B. D Palmer continues his efforts to establish a society in Buffalo, N. Y.-The Orange Society have determined on a new building. Those wishing to assist will address Thos. S. Root, Orange, N. J.-The annual meeting of the Advent Society, Philadelphia, was held January 5th. The Society is harmonious and prosperous; its membership one hundred and twenty-one.- Miss Susie M. Junge has given up her position as kindergarten teacher at the School of the Academy and has returned to her home in Chicago. Mrs. S. M. Coffin supplies her place in part.-Mr. Mortimer Pollock, a well-known New Churchman, has been nominated as the Democratic candidate for the Doctrines first from the Rev. David Mayor of Wheeling, W. Va. He received Powell.-The subscriptions for the Washington Society's debt amount to over four thousand dollars.-The Rev. J. R. Hibbard is preaching in various towns in Pennsylvania.
      Western States.-Most of the "reading circles" in the West seem to prefer the Swedenborg Library to the Writings.-There is prospect of the chapel in Newark, O., being repaired and regular services again held.- The Rev. O. L. Barler visits Newark every other month, and Napoleon, O., once a month.-The Urbana Reading Circle use the True Christian Religion. This does not imply disapproval of the Swedenborg Library.-The Urbana School reopens with about sixty pupils. The Urbana University has succeeded, after years of hard work in getting buildings and endowment funds, and now some of its alumni appeal for students.-The Illinois Reading Circle numbers about two hundred members.-In December, the wife of the Rev. G. Reiche fell down a flight of stairs and fractured her skull. Happily, she is recovering, and all danger seems past.-In December, the Rev. A. O. Brickmann delivered courses of lectures in various towns in Missouri. He is now doing missionary work in Arkansas.
NEWS AND GLEANINGS 1885

NEWS AND GLEANINGS       Various       1885

     ENGLISH.-Mr. C. Griffiths succeeds the Rev. J. Deans in the Brightlingsea Society.-The Colchester Society has held its second annual meeting and is growing.-In a private letter, and referring to his great work, the Concordance, the Rev. J. F. Potts says: "I am now nearly through the Diary, having before finished all the works that were published by Swedenborg himself."-The course of lectures on "The Great Hereafter," recently delivered by the Rev. J. F. Potts at Glasgow, drew densely crowded audiences.- A series of Monday evening missionary lectures in the Temple at Liverpool have been very successful. So clearly did the Rev. Mr. Tilson present the doctrine of the Divine Humanity that, as the Morning Light states, the audience "was moved to applause."-Mr. Henry Richards Williams has departed this life in the eighty-sixth year of his age. He was a member of the Cross Street Society under the Rev. Samuel Noble, and afterward of the Camden Road Society.- At a recent meeting of the Bolton Association of Nonconformist Ministers, the Rev. T. Mackereth, F. R. A. S., was voted to the chair-Dr. John Ellis is making the tour of Europe and will visit the Holy Land.

     SWEDEN.-The New Church in this country has of late shown great activity. The promise of help from the New Church in America and England, the Rev. W. H. Hinkley's visit to us during last summer, and the impending separation from the established Church, seem to have aroused the people to a renewed interest in the Church. It was reported some time ago that the public services and the publication of Skandinavisk Nykyrktidning were going to cease from the beginning of this year, but as the financial prospects now seem somewhat brighter, the Stockholm Society has resolved to continue the periodical, and also to avail itself of the services of Pastor Boyesen.
     The general press in Sweden has taken a great deal of interest in the proposed Swedenborg Memorial, and, as an effect of this, the attention of the people has been, more than heretofore, turned to the "Swedenborgians." Several of the secular papers have lately published the sermons of Pastor Boyesen, highly commending them. This is due, in part, to Pastor Boyesen's eloquence, but especially to his formidable attacks on the "Old Church," which expression the press mistakes for" the established Church," which is generally hated.
     Public worship has for some time been held every Sunday by the New Church Society in Gottenburg, conducted by Mr. N. C. Manby, formerly editor of Skandinavisk Nykyrktidning.
WRITINGS OF THE NEW CHURCH 1885

WRITINGS OF THE NEW CHURCH              1885

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CALENDAR 1885

CALENDAR              1885

1885
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EDITORIAL NOTES 1885

EDITORIAL NOTES       Editor       1885


NEW CHURCH LIFE.
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NEW CHURCH LIFE
PHILADELPHIA 1885, MARCH
Vol. V.
     WRITERS in American New Church periodicals are finally realizing the true condition of the Christian World. In an able article on "The Church and Civilization," the Reverend Edwin Gould demonstrates that Christendom's development in civilization is by no means an indication of its advance to a heavenly state; but, on the contrary, is the result of a closer application to things of the world. The Reverend S. C. Eby, while not so clear on this point, is busy with the task of dispelling the glamour which makes New Churchmen view the Protestant Church so very favorably, as compared with the Church of Rome. It is high time that the New Church wake up to the fact that the warfare between Michael and the Drag on is not yet at an end on earth.
Title Unspecified 1885

Title Unspecified              1885

     THE Young Men's Christian Association of Melbourne, Australia, refused the application from the New Church Society there for admission into membership. The Rev. Mr. Thornton, replying to the letter which contains the refusal, says: "It is impossible to deny to the New Church its proper place as one of the, evangelical Churches." Not so. There are no evangelical Churches. The New Church is the only truly "evangelical" Church, for its Doctrines give the spirit of the "evangel" or gospel. The Churches with which the Melbourne society seeks fellowship are "evangelical" in name only, but not in reality; for they are founded on the evangel as literally interpreted-or misinterpreted. The New Church is built on truth, the Old on falses. (B. E. 102-104; T. C. R. 108, 23, 815; A. R. 417 et at.)
Title Unspecified 1885

Title Unspecified              1885

     For a priest, a teacher, a parent, or any one to comport himself honorably merely for the sake of setting an example to others is most stimulating to his self-conceit. The LORD demands of man to do what is just, sincere, and upright, because it is just, sincere, and upright, and not that others may look up to him and pattern after his example, fallible as it necessarily must be. What would he himself think of another who says: "I have now attained the state of perfection, which enables me to pose before others as an example"? If, in discharging his duties faithfully and well, his conduct is suggestive to others to join him in walking the way which the LORD has pointed out, and they thus take him as their example, well and good; but to set one's self up as an example smacks of presumption and folly.
Title Unspecified 1885

Title Unspecified              1885

     THE sermon published in this issue presents some reasons of the necessity for New Churchmen to keep aloof from the Old Church and from every form of Old Church thought. When, from motive of pseudo-charity, the Old Church is looked upon favorably, and. the idea that it is the same " Old Church" described in the Doctrines is repudiated, it will stealthily insinuate its terrible evils and falsities. Illustrations of this are not of rare occurrence. Let this one serve as an example:

     At the last Conference of New Church Ministers, a paper on "The Healing of Disease by Divine Operation" was read, in which views favoring the Old Church Faith Cure were expressed. The Conference seemed almost unanimous in its rejection of the cure as magical. But this appears to have had little effect on the writer of the paper, since he has recently read it to a class of the Society over which he is set as Pastor. While "Councils" are not to be trusted in the matter of ordering creeds for the acceptance of men, it might have been expected that the position of his brethren in the ministry would have had some effect on withholding the writer of the paper from giving his official sanction to this species of magic.
Title Unspecified 1885

Title Unspecified              1885

     IN THE New Jerusalem Magazine for February, Mr. Sears writes of "those who would make the reception of Swedenborg an act of absolute and blind submission." Where are they? The Writings of the New Church teach that every true Doctrine can be perverted. So the true Doctrine concerning the Authority of Divine Truth may have been perverted. The true Doctrine is that man should with open eyes examine the Revelations made by the LORD through Swedenborg, and if he find them in consonance with the Word and with reason and therefore eminently credible, that he should believe their claim of being an immediate revelation from the LORD, of being the Internal Sense of the Word, obeying the spirit of the Word, and thus of being essentially the Word, and therefore Divine; and thus believing, man should be in an affirmative attitude toward this Revelation, and not set up his own intelligence as a criterion for the truth of every single statement; but finding that it teaches something new, something at variance with what has popularly become to be believed as true, he should try to understand it and accept it, or without rejecting it, he should wait with his acceptance until his understanding has been further formed by truths so as to enable him rationally-and not blindly-to receive it and obey it.
     If this doctrine has been perverted into a teaching that "the reception of Swedenborg" must be "an act of absolute and blind obedience," the fact should become more fully known. If such a teaching be ascertained to exist, then New Church Life will strive to be foremost among those who will combat it as a dangerous heresy-dangerous because destructive of man's salvation, which can be effected only in freedom according to reason.
Title Unspecified 1885

Title Unspecified              1885

     "ALL things have . . [by the Last Judgment] been reduced to order in the heavens and in the hells, and thence inflows all thought concerning Divine things and against Divine things, with Divine things out of the heavens, and against Divine things out of the hells." (L. J. 73) It would seem therefore that the infernal influx is more orderly, and consequently in many cases more manifest, than before the Judgment. If this is true, it explains the formation of avowedly irreligious societies since the Judgment.

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Of one of these societies the St. James Budget gives the subjoined account:
     "An Anti-Deist Society has been founded in Paris, and it has just begun its operations by holding a sort of anti-prayer meeting in one of the public halls of the city. The object of the Society is to 'combat religious dogmas of every description;' and in its motto, which was set forth conspicuously on a placard in the hall, is 'Dieu, voila l'ennemi.' The second article of its statutes declares that its special aim is 'to suppress the word "Dieu" and its equivalents in all the languages of the globe; for, as the being so designated is a mere fiction, the word has neither sense nor raison d'etre.' The Anti-Deists are under a pledge not to use the word themselves in their correspondence or conversations. Even the familiar formula, 'adieu,' is banished from their phraseology, and 'a ton souvenir' substituted for it. The anti-abbe Gaston preached a species of sermon-an anti-sermon, it ought to be called, perhaps, though, like orthodox sermons, it was in three heads, turning on the creation, Providence, and a future state-all of which the preacher denied."
     This is manifestly an ultimation on earth of the law obtaining in hell, that the devils cannot pronounce the most holy name, JESUS, or "Divine Human," nor say "One God."-(T. C. R. 111, 297).
DIRGE FOR PHARAOH 1885

DIRGE FOR PHARAOH       Rev. L. H. TAFEL       1885

     "Son of man, lift up a dirge for Pharaoh, King of Egypt, and say unto him: 'Thou art like a young lion of the nations and thou art like a whale in the seas, and thou didst push forth with thy rivers, and thou didst muddy the water with thy feet, and fouledst their rivers.'"-Ezekiel xxxii, 2.

     THE thirty-second chapter of Ezekiel treats of those who by scientifics pervert the holy things of the Church, and of their rejection, which is necessary for the establishment of the LORD'S kingdom upon the earth. By Pharaoh and by Egypt in the Word are signified those who are in science and, when used as here, in an evil sense, those who trust in science and not in the Word or in the LORD, and with whom; in consequence, all the doctrinals of faith are perverted, whence they are in falsities and in the denial of the Divine and of things heavenly. Such men continually ask, "Let me see it with mine eyes, or demonstrate it in a scientific manner, and I shall believe;" and yet even if they should see it, and it should be proved to them in a scientific manner, they would not believe, because the negative spirit is universally dominant with them. Such is the ruling spirit in the science of the day, and such is the spirit imbibed together with science by those who study science under the guidance of the famous scientists of the day and through the text-books that they have composed. Those who trust in science, and from that as a basis endeavor to enter into spiritual things, and who would drag things spiritual down to their natural and sensual level, instead of rising into that spiritual light in which alone they can be viewed, cannot do otherwise than pervert them, and at least internally doubt and deny them; for their spiritual mind is shut, and they are thence not receptive of the light of heaven.
     This state of science is a part of the state of the Old Church, for it is a consequence of it, and it, as well as the perversions of Doctrine and of Scripture which constitute the internals of the Old Church, must pass away. As we read in our chapter: "He shall be laid in the midst of the uncircumcised with those slain with the sword, even Pharaoh and all his multitude, saith the LORD JEHOVAH."
     There are those, indeed, who think, because the LORD made His Second Coming more than a century ago, and because the Last Judgment was executed in the spiritual world at that time, that, therefore, there is now no more Old Church, nor, indeed, anything old, but that all has become new. How such men reconcile these ideas with the growing indifference to religion, with the open denial of the Divinity of the Human of the LORD and of His Word, with the prevalent dishonesty and corruption, it is difficult to conceive of; but that a General Judgment in the Spiritual World takes years and even centuries to ultimate itself upon the earth, we may see from the history of the Churches as revealed in the Doctrines. The Consummation of the Ancient Church was ultimated, so the Writings teach, in the destruction of Sodom and Gomorrha, the overthrow of Pharaoh and his host in the Red Sea, and the destruction of the Canannites by the Israelites; but these separate occurrences were more than four hundred and fifty years apart. Where a Church is but limited in its extent, the spiritual Judgment and the natural termination may come together more closely, as in the case of the Judgment executed by the LORD when on earth, which was followed some forty years afterward by the destruction of the Temple and of Jerusalem. But of the General Judgment on the First Christian Church, Doctrine teaches, that the time before the New Church is fully established is protracted after the Last Judgment until the letter of the Word is no more delightful in the Old Church (A. E. 624); and again, when the angels complained of the powerfully infesting spheres of the Dragon, more than twelve years after the Last Judgment, and prayed to the LORD that these might be dissipated, they received the response that they cannot be dissipated so long as the Dragon is upon the earth, since it comes from the Dragonists, for it is said of the Dragon when he was cast on the earth, "Rejoice, O ye heavens and woe to the inhabiters of the earth." (T. C. R. 619.) The Renewal of the earth will only progress as the evils and the falsities and the hypocrisy that now prevail in the Old Church are recognized, and the Old Church is seen as it really is and rejected to hell, and this must be done on all the various planes-on the plane of spiritual good and truth, on the plane of philosophy and science, and on the plane of civil and moral good. The fundamental falsity that acknowledges three gods in thought, but one with the mouth, has caused with Trinitarians a destruction on the belief in any god; with the Unitarians it has caused a belief in an invisible and formless god, which, also, viewed internally, is no god at all, but nature in its first principles. With this internal denial of God, so-called Christian philosophy and science starts from nothing as the first cause of Creation, and having rejected God as the Source, it puts up human theories and merely human intelligence to rule over a subjective world of mere appearances. And so, also, in Christian statesmanship, justice, and right, the LORD in ultimates is altogether disregarded, and self-will or self-interest and self-intelligence rule supreme. He who manifests a supreme regard for the LORD, and for the justice and judgment that come from Him, is, in Christian countries, regarded as simple-minded, if not a fool; but he who, through his self-intelligence, succeeds in carrying out his will so as to increase his wealth and honor, is looked up to and regarded as intelligent and wise.
     The New Church is not yet fully established on the earth until all these perversions have come to an end, and the LORD JESUS CHRIST is regarded as the Source and Centre not only of all religion, but also of all Philosophy and all Science, of all Statesmanship and all Morality.

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The New Church must, according to the strength and ability given to it, work in all these directions. But little has as yet been done, the Dragon and Babylon as yet hold the field on all these planes, and only faithful and continuous work will forward the kingdom of the LORD, overthrow false systems, and build up the true.
     In order to be an efficient instrument in the hands of the LORD in this work, the New Church must first be trained and educated into a fuller understanding and more faithful obedience to the law of the LORD, in order that He may be present within it to guide and to protect it. The Apocalypse Revealed teaches that before the Last Judgment the heavens were arranged and prepared to receive a nearer and fuller influx or presence of the LORD, and then they were let down into closer proximity to the imaginary heavens and into conflict with them, and at this nearer presence of the LORD the internal evil, false, and hypocritical character of these heavens was revealed, and they shrank away from the presence of the LORD to the place "prepared for the devil and his angels." So, when the New Church is to be more fully established upon the earth, the Church must be prepared by a fuller study of revealed truth and by a faithful combating against evils for that fuller presence of the LORD which alone can enable the Church to overcome in these conflicts and to serve as the medium of Judgment, and thus enable it to be more fully and blessedly conjoined with the LORD.
      The state of Science before such regeneration by the LORD is described in our text by Pharaoh, King of Egypt. Pharaoh, in the Word, with respect to the glorification of the LORD, signifies the scientifics of the Word and of Doctrine, but with reference to man, Pharaoh signifies also Sciences in general. Pharaoh is called in our text "King of Egypt," because "King" signifies truth, and in the opposite sense the false; thus "Pharaoh, King of Egypt," signifies the Sciences which are the truths of the natural man. In our text, the dirge to be sung over Pharaoh, King of Egypt, signifies a lamentation over the state of Science, which, being perverted, fills the natural man, and thus all of the natural thought, with falses.
     This perverted state of the scientifics respecting the Word as well as the things of the world at this day is farther described in our text in the words: "Thou art I like a young lion of the nations." By the "lion" is signified celestial love, and by "young lion" the truth thence, but in the opposite sense self-love and the false thence derived. This is the essential quality of the Science of the present day. There is in it no looking to the LORD and His Word as the Source of Truth: on the contrary, Science plainly declares that, in order to gain scientific truth, we must first throw aside Revelation, and if Science then does not agree with Revelation much the worse for that which claims to be Revelation Thus man's self-intelligence is made the centre and source of Science: what he can see, hear, smell, taste, and touch is true, everything else is imaginary, or, to say the least, problematical. Thus the fancies of men,
called theories, are made the centre round which the acts of Science are clustered, and to which they do obeisance, until a stronger self-will with a greater array of self-intelligence arises, throws down the former system, and out of the scattered fragments constructs a new system. Thus Newton's theory of light, as being particles sent out by the illuminating body, was for many years considered very truth, until it was over-thrown by the undulatory theory, which will stand in its present form until a better one is received. The formation of all life from protoplasm was considered a great scientific discovery, but other theories are already putting it to flight. The descent of man from the lower animals is put forward as the great discovery of the age, and straightway all the men of science fall down and worship this idol, though so long as human records on this earth extend there is not a single instance known of the transformation of one species into another. As our text declares: "Lift up a dirge for Pharaoh, King of Egypt, and say unto him, Thou art like a young lion of the nations." Science, instead of springing from God and leading to God, is at this day but the expression of man's intelligence, leading, therefore, not to God and to heaven, but to self-worship or to the, worship of the self-intelligence of men, and thus to hell. The facts of Science, indeed, are not in themselves either heavenly or infernal; they are, as it were, neutral; they are like stones which may be put together and build It either into a Temple of God or into a Pantheon for the glorification of self-intelligence. They may be infilled either with the power and presence of God, animated by His Spirit, or they may be but so many dead pieces of cold stone. By the Science of the present day the soul of the world, the presence of the LORD, is, as it were, torn out and separated, and the whole is left lifeless and dead. No wonder that, with astronomers, this denial of the Divine ultimates itself in the unsupported theory that all the suns must of necessity be growing cooler, and the future of this beautiful universe is foretold by them to be-globes of ice, circling in eternal darkness I Taking away the sustaining and life-giving power of the LORD, nothing else could, indeed, result in death and disintegration.
     "Take up a dirge for Pharaoh, King of Egypt, and say unto him: Thou art like a young lion of the nations." "Nations" in the Word signify those who are in good, and abstractly goods, but in the opposite sense as here-evils.
     Pharaoh is like a young lion of the nations," for these falses spring from the evil of self-worship and of a denial of God. This is as plainly inscribed into every scientific theory of to-day, as three gods is inscribed on the center of every doctrine of the Unitarians, and Nature on every doctrine of the Unitarians.
     While self-will and the pride of self-intelligence form the life of the so-called Christian Science of to-day, fallacies and falsities make its body. This we are taught in the words: "and thou art like a whale in the seas." "Whale," in the good sense, signifies scientifics in general; but in the evil sense scientifics falsified and perverted through the pride of self-intelligence and therefore false. The body of the science of to-day consists thus at this day of scientifics perverted, i. e., turned away from God and from the acknowledgment of what is spiritual and heavenly. All the things of this world are supposed by this infidel science to come into being of themselves, and to be preserved of themselves without any action of the spiritual world or of the LORD. "They have taken away our LORD from us," the simpleminded cry, "and we know not where they have laid Him." They have separated everything in the universe from its soul, which is its spiritual cause, and from the LORD, who is its Life, and who gives it continued existence. The man of science would thus turn the universe-instinct as it is, and filled with the Divine Life-into a charnel-house of corpses. Every plant, every animal, every man, as conceived by the scientist of the day, is a falsified image in their mind, for they deny to it, and separate from it in their mind, its spiritual body and the Divine sustaining Life.

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They empty out of it the living God and people it with the dead phantasies of their evoluting protoplasm. "Take up a dirge for Pharaoh, King of Egypt, and say unto him: 'Thou art like a young lion of the nations and like a Whale in the seas. Thou didst push forth with thy rivers and thou didst muddy the water with thy feet.'"
     The "rivers" signify intelligence derived from scientifics, but the rivers of the "Egypt" of to-day signify the insanities arising from fallacies and appearances and falsified scientifics; these are thrust forth by the self-complacent scientist of the day as the very pearls and gems of wisdom; while in the light of heaven all these theories, in which their intelligence consists, are but insanities; for instead of raising them nearer to heaven and to the LORD; they but sink them farther down into a denial of God and of heaven, and thus into hell. By their carnal and sensual views they render turbid and muddy the waters of natural truth, which to the truly intelligent are but so many mirrors of God.
     The sensual is signified by the "feet," because it is the lowest and fundamental, through which there is an entrance into what is higher, or rather into which what is higher can flow and prepare man for a higher ascent. But with him who rejects what is internal and Divine, the beautiful transparence of natural truth is disturbed, rendered turbid and muddy, by sensuals, whence instead of intelligence there is insanity: "Thou didst muddy the water with thy feet and didst foul their rivers."
     This is the state of scientific thought at the present day, and thus it will remain, except so far as the LORD in His Mercy will recreate and glorify it. In the Heavenly Doctrine the LORD has in abundance given us those true principles which are to guide and direct us in all this work, and He has also provided us with landmarks, and with many precious stones, which will eater into the building and adornment of the eternal temple of Heavenly Science. He permits us to cooperate with Him in this great work, and with every step forward in this great work He gives to us heavenly gifts of intelligence and wisdom which will endure forever. For Heavenly Science is what the Church of the LORD needs now, and will need evermore for the firm foundation of an enlightened rationality, and to supply the mirrors of spiritual and Divine Truth.
     In portraying to us in His Word the lamentable state of the Science of to-day, the LORD at the same time enables us to see it as it is, and to reject it, and to reach out for that Heavenly and Divine Science which will enable us to see in everything that lives the life and breath of our Saviour; and even in the lifeless stone and dust the presence of His Omnipotent sustaining hand and Love. When Science thus shall serve to communicate true intelligence and to image forth heaven and the LORD'S Love and Wisdom to our eyes, then Science, Reason, and Religion: Egypt, Assyria, and Israel, will be conjoined together.
     "In that day will Israel be the third with Egypt and with Assyria, a blessing in the midst of the land; whom the LORD shall bless, saying: 'Blessed be Egypt, my people, and Assyria, the work of mine hands, and Israel, mine inheritance.'" Amen.
Title Unspecified 1885

Title Unspecified              1885

     THERE are two "First German New Church Societies" in Brooklyn. The one worshiping in a hall corner of Fourth and South Third Streets was organized April 26th, 1884, and incorporated October 10th, 1884; the other, familiarly known as Mr. Diehl's, or the Lynch Street Society, was organized December 7th, 1884.
CONVERSATIONS ON EDUCATION 1885

CONVERSATIONS ON EDUCATION              1885

     [CONTINUED.]

     "MAN was created a form of Divine Order" (T. C. R. 65; H. D. 279; H. H. 30, 454; L. J. 9), and since all order in the universe is Divine Truth, man was created a form of Divine Truth. (A. C. 8200; T. C. R. 224.)

     Man was made by Divine Truth, because all things of man refer themselves to the understanding and the will, and the understanding is the receptacle of the Divine Truth, and the will of the Divine Good; hence the human mind, which consists of those two principles, is nothing else than a form of Divine Truth and Divine Good, spiritually end naturally organized; the human brain is that form; and since the whole man depends on his mind, all things that are in his body are appendages, which are actuated by and live from those two principles.-T. C. R. 224.

     Man is Divine Order in form-in a form which originates in Divine Truth from Divine Good. His instruction, in order to be accommodated to his form, must needs have a like origin. The Word is the Divine Truth itself, which presents to man its own Essence in the two Commandments-" Thou shalt love the LORD above all things" and "Thou shalt love thy neighbor as thyself." The Divine Truth, as revealed from the Word to the New Church, presents the life of heaven as the spiritual embodiment of its essence. In the life of heaven the contents of the Commandments, which are a summary of the Word of Life, are presented objectively to the mind of the child as of the adult. And the heavenly life has its corresponding forms, greatest and least, in every human farm of existence, therefore in every child. Consequently there is a general and also an individual conformity in every man and every child to the general and individual form of heaven, which must be borne in mind; for both are from the Divine Truth of the Divine Good of the LORD.
     Pursuing our investigations on the principle hitherto kept in view, of accommodating methods to the Divine by deriving them from the Divine Order, the following important Doctrine next claims our consideration:
     The intellectual in general is the visual of the internal man, which sees from the light of heaven, which is from the LORD, and what it sees is all spiritual and celestial. But the sensual in general is of the external man; here, the sensual of sight, because it corresponds and is subordinate to the intellectual. This sensual sees from the light of the world, which is from the sun, and what it sees is all worldly, corporeal, and earthly. There are in man derivations from the intellectual, which is in the light of heaven, to the sensual, which is in the light of the world; were there not, the sensual could not have any life, such as the human. The life of the sensual man is not from this, that he sees from the light of the world, for the light of the world has in it no life; but from this, that he sees from the light of heaven, for this light has life in it. When this light falls with man upon the things which are from the light of the world, then it vivifies them, and causes him to see the objects intellectually, thus as a man. Hence man, from the scientifics which have arisen from the things that he has seen and heard in the world, hence from those which have entered by sensual things, has intelligence and wisdom, and from this civil, moral, and spiritual life.
     As to time derivations in particular, they are such with man that they cannot be briefly explained. They are steps as of a ladder between the intellectual and the sensual, but no one can comprehend those steps unless he knows that they are most distinct one from the other, and so distinct that the interior ones can exist and subsist without the outer ones, but not the outer ones without the interior ones. . . . The life of the man which is from the Divine of the Lone passes by these steps [or degrees] from the inmost to the last . . . and because with man there is a connection with the Divine, and his inmost is such that he can receive the Divine, nor receive only, but also appropriate to himself by acknowledgment and affection, thus by a reciprocal; therefore man, because he is implanted in the Divine, can never die, for he is in the eternal and infinite, not only by influx thence, but also by reception.- A. C. 5114.


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     Since, then, the intellectual is that by which the internal man sees, and he thus sees in the light of heaven, that is, from the LORD, it follows that unless the two primaries, the LORD and heaven, be implanted, the child can never see intellectually by means of or into the sensual. It must, therefore, be taught to adore the LORD as the Divine Man, and to love Him as the Maker of all things, and to love its neighbor-that is, to treat its companions well.
     Again, since man is so created that he can receive the Divine in his inmost, and thence in his derivatives in order, he, by means of these, which are steps, can return from the outermost to the Divine-from the world to the LORD. The formation of these steps is the great problem of New Church education. New Church teachers are to prepare vessels for the reception of the Divine influx which descends by derivations or steps. The idea of the LORD must be implanted in the inmost in order that it may descend to the outermost, and thus lead man back to a conjunction with the Divine by acknowledgment and affection. From this will arise in its fullness the idea that "Man was born that he may become spiritual" (T. C. R. 607); that he " was born not on account of himself, but on account of others; that is, that he should not live for himself alone, but for others" (T. C. R. 406; A. C. 1103); that he "is never born on account of any other end than that he may perform uses." (A. C. 1103.)
     To carry out the universal ends of education which meet us practically in the quotations just adduced, the following will be found to be the mediate ends, causes, or means which lie in the constitution of man by creation:
     1. Man is a spirit existing in a natural body in the world, and is a form or organ recipient of life from the Creator.
     2. There are two receptacles of life in man, one for the will and another for the understanding, which receptacles at birth are not will and understanding, but faculties. (This distinction is of the greatest importance.)
     3. By instruction in the widest sense of the term, these faculties are made will and understanding, and man from being an animal becomes, or is made, a man.
     4. This making of man from an animal is reformation and regeneration, for which he is to be prepared by instruction and education, and this preparation is the great work, great to parents and teachers.
     To make these points clearer, consider them in the light, of Doctrine:

     Man is born an animal, but is made a man.-D. L. W. 270. Man when born is a brute more than any animal, but he becomes a man by instructions. As these are received, his mind is formed, from which and according to which man is man.
Man is in so far a man as he speaks from sound reason and regards his abiding in heaven, and he is in so far not a man as he speaks from perverted reason and regards only his abiding in the world. Still, the latter are men, but not in act but in potency, for every man enjoys the power [potency] of understanding truths and willing good, but in as far as he does not will to do good and understand truths, he can in externals counterfeit a man and ape him.-T. C. R. 417.

     Man has two faculties which become will and understanding, in order that he may be an organ of life. The will is made a recipient of good and the understanding of truth. When this is the case the very esse of his life is in the will, and the existere in his understanding. (D. W. in A. E. ii, v.)
     As man in particular is born "more a brute than any animal," so that an infant is a wild animal, within which however is a human internal, so also man in general, the human race, was born in like condition. The men of the Most Ancient Church lived like "wild animals [feroe]" (A. C. 286), of good disposition, but untamed and undomesticated. They knew not what evil was, but were born into a certain light of science and intelligence into which they would shortly come. They at first crept like quadrupeds, but with the inseated endeavor of standing erect on their feet so as to look up to heaven. (D. P. 275; E. in U 49.) Not being imbued with hereditary evil, in fact, not knowing what "evil" means, the rational was with them born immediately from the marriage of the celestials of the Internal Man with his spirituals; and by the rational, the scientific was born. (A. C. 1902.)
     The term fera applied to them in the Writings "signifies spiritual good." (A. C. 774.) It therefore involves something better than a wild beast, for "in the Hebrew language it signifies an animal in which is a living soul [ ]" (A. C. 774), as with man.

     Pens is used in a two-fold sense in the Word: for those things with man which are alive, and for those which are dead. The reason of its being used for those that are alive, is that this word in the Hebrew tongue signifies something living [ ]. But because the Most Ancients in their humiliation acknowledged themselves to be wild animals [ferce], hence by this word also those things with man were signified which were dead- A. C. 841.     (See further on the word fera, A. C. 907, 908, 803, 194, 1006, 272, 1029, 1030, 3696, 4729, 5113, 5536, 9174, 9182, 9276, 9335.)
     Pens (wild beasts) in the Word signifies affections of truth and good, for the expression from which they are named and called, in time original tongue, signifies life. For fera in that language is called Chayah, and Ohamjah [ ] signifies life, and in the affection of truth and good is time spiritual life itself of man, wherefore when fera in the good sense is named in the Word it is rather to be rendered animal, which signifies a living soul [the Latin word animal, from which is our English word, being derived from anirna, which means the soul]. But when fera is used in this sense, then the idea which adimeres to the word fera in the Latin tongue [or to the expression 'wild beast" in the English language] must be entirely laid aside, fur to the expression fera, in that tongue, midimeres the idea of something wild [ferus] or ferocious [ferox], thus an idea of something sinister and evil. It is different in the Hebrew tongue, where fera signifies life, and in general a living soul or animal.- A. E.
388.
     The life of the first men was evidently that of mere animals, the life of the corporeal man, of life in the lowest degree, that degree of the mind in which the faculties of will and understanding had their form in appetites and instincts. In this wild animal there was a living soul, from which existed germs and possibilities that developed into the degrees of the human mind, where will and understanding successively opened in sensual, natural, rational, and spiritual-natural and celestial-natural life.
     The corporeal state of life of the first men, which consisted in appetites and instincts, is treated of in Genesis i, 2:

     "And the earth was vacuity and emptiness, and thick darkness upon the faces of the abyss, and the Spirit of God brooding upon the faces of the waters."-Man before regeneration is called an earth vacant and empty, also soil or ground in which nothing of good and truth is inseminated.- A. C. 17.

     "The love into which man was created is the love to the neighbor." (D. P. 275.) This love was given by the LORD to this man-animal. The state of men in the beginning was like that of the infant at the present day. In children the love of the neighbor is developed by their being taught to treat their companions well. But there is a difference between the first man and infants now. Then man had an upward tendency to heaven. (D. P. 275.) Now the inherited tendency and disposition of man (D. L. W. 270) is downward to hell.

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Innocence in children is no actual state of life; it only represents the state which man is to attain by regeneration. In the first ages influx and perception were the means of making a man out of the animal. Now instruction and education, beginning on the lowest plane, are the means. The formation of the perfect man of the Most Ancient Church required many ages, for it was a work of successive changes of state in the race, as in the individuals. It is not revealed how long the men of this Church remained corporeal, but as the LORD was forming the celestial heaven in its various degrees, we may suppose that many passed from the earth in that state, so as to form the corporeal degree of that heaven. The first step in the regeneration of the race was a condition of good sensual affections and thoughts. These sensual men also went into the other world to form the second degree of the celestial heaven. By the delights of the senses, the first men were led to the natural plane, out of this to the rational, then to the spiritual and celestial. The first steps toward evil must have come from the influences of these corporeal-sensual spirits in the World of Spirits, who, being ignorant of any interior idea of the LORD, might without any evil intention turn the thoughts of the man of the celestial age away from the LORD as the All of life, toward self, by suggestion. This thought in time became evil by being cherished, and loved, and ultimated in act.
     With the man of the Most Ancient times the first movings of conscious life undoubtedly had their origin in the beginnings of conjugial love. This love grew out of the relation of the regenerating man of that day to the LORD and became the essential love of the man of the Most Ancient Church. In this love the Divine Love of the LORD to the human race was made real and actual, and from this love sprang the parental love, and with it an idea of the Creating Wisdom of the Divine Love. From these loves and the ideas formed by them would necessarily proceed a third class and series of ideas, having their centre and beginning in the LORD as the Preserver of all things. In this idea-that all life and light, both spiritual and natural, were from the LORD alone and that man had nothing of himself and was nothing of himself-is expressed the central Doctrine of life of the Most Ancient Church.
     In the progressive regeneration by which the man of that day came into the life of this Truth were formed and opened the various degrees of the human mind, and the man-animal of the first state of creation became the man of that state concerning which it is said: "And the LORD saw all that He had made, and behold, it was very good."
BELIEF OF THE SIMPLE IN THE LIFE AFTER DEATH 1885

BELIEF OF THE SIMPLE IN THE LIFE AFTER DEATH              1885

     IN the January number of New Church Life, the subject of the establishment of the New Church with the simple was considered; it was shown from the Writings that the simple, or those receptive of the truths of Heaven now revealed, are to be found for the most part among the unlearned in Christendom, that with them is the true field of Church evangelization, and that not much is to be hoped from the learned, or from the higher classes in general. It is now proposed to continue the subject, as it is one of great importance.
     With the simple are the remnants of faith and charity, preserved in the wreck of the Church, which furnish the ground in which the seeds of the Heavenly Doctrines are to be implanted. It is therefore highly important to learn what these remnants of faith are, for it is to these the New Church evangelist is to appeal, and by these the simple will be able to know and acknowledge the truth of the New Gospel when it presents itself. By one truth, another is recognized, "In Thy light shalt we see light." (Psalm xxxvi, 9.)
     The Doctrines are clear concerning these remnants of faith; and knowing them, the evangelist will go forward intelligently in his work, and be able to apply and direct his teaching to the state of faith in the simple. He will thus be able to avoid useless or desultory work, but will take hold of the simple and lead them by means of the faith that is in them. He will especially be able to avoid that impossible thing, namely, the endeavor to accommodate the truth to a state of unbelief; but will rather seek the Truth which the LORD Himself has accommodated to a state of simple faith and present that, knowing that the simple who have been prepared by the LORD will receive it with joy of heart, while others will reject, though one speak to them with the tongues of men or angels.
     There are certain remnants of general truths with the simple, in a ground of charity, that constitute their state a receptive one. Among these is the belief in a life after death; and every New Churchman knows how beautifully and delightfully the Doctrines of the New Church apply and conjoin themselves to this belief in man, strengthening and confirming it; and it is plain where this belief is not, the Doctrines look in vain for a resting-place.
     The simple believe in a life after death, but the learned do not: thus do the Writings teach in a number of passages. Many of the learned, in particular the clergy, profess to believe in another life, but think of angels and spirits without form, or as something etherial:

     They believe that angels and spirits do not see, because they have no eyes; do not hear, because they have no ears; and do not speak, because they have not a mouth and a tongue. . . The angels said they knew there was such a faith with many in the world, and that it reigned with the learned, and also, what they wondered at, with the priests . . . Moreover, they said that the simple in faith and heart are not in that idea concerning angels, but in an idea concerning them as concerning men of heaven, because they have not extinguished by erudition what was implanted in them from heaven, nor do they comprehend anything without a form.- H. H. 74.
     The learned know less of such things than the simple, and still they seem to themselves to know much more; for they dispute concerning the commerce of the soul and the body, yea, concerning time soul itself, what it is, when yet the simple know that the soul is the internal man, and that it is the spirit, which is to live after the death of the body, also that it is the man himself which is in the body.- A. C. 3747.

     And in Arcana Coelestia (n. 4760) it is said to be a common and known thing "that the learned believe less than the simple in a life after death, and in general see Divine Truths less than the simple."
     Yea, to such an extreme in the body have they departed from interior things, that they do not even believe that there is a life after death, nor that there is a heaven or a hell; yea, in consequence of the receding from interior things to such an extreme, they have become so stupid in spiritual things that they believe the life of man to be similar to the life of beasts, and thus that man will die in like manner; and, what is wonderful, the learned have such a belief more than the simple, and he who believes otherwise is held by them to be a simple one.- A. C. 5649.

     That the belief in the existence of another life is fundamental, is taught in the following:
     The learned believe less than the simple in the life after death; and because they do not believe in this, they cannot believe the things which are of that life, which are the celestial and spiritual things of faith and love; this also is manifest from the words of the LORD in Matthew, "Thou host hidden this from the wise and the intelligent, and hast revealed it unto infants" (xi, 25), and again, "Seeing, they do not see; and hearing, they do not hear, neither do they understand" (xiii, 13).

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For the simple think no such thing concerning the soul, but believe they shall live after death, in which simple faith there lies concealed, they being ignorant of it, that they shall live there as men, shall see the angels, speak with them, and enjoy happiness.- A. C. 6063.

     From these passages the teaching is manifest that the New Church evangelist, in his work of announcing the Advent of the LORD to the simple, must make most prominent the new doctrine of a life after death: the resurrection of man immediately into that life as a complete man: the presence of the spiritual world: the nature of heaven and hell, etc. In this way he will take hold of the remnant of belief in another life which is with them, bring it forth, and give it a proper form and body in the understanding; and thus, with this as the ground-work, he will be enabled to lead them more and more into "the things which are of that life, which are the celestial and spiritual things of love and faith." And the temptation to keep back these most important revelations concerning the other world, which the LORD has now made, will be avoided; for the true evangelist knows that without these revelations the preaching of the Doctrines of the New Church will be vain; for without them in the mind, there can be formed no true conception of the LORD, of His Word, or of the life which leads to heaven.
PRIDE OF SELF-INTELLIGENCE 1885

PRIDE OF SELF-INTELLIGENCE              1885

     TRUE intelligence is from the LORD. It appears to be one's own. He who confirms the appearance and rejects the truth is in the pride of his own intelligence. The external appearance of the pride of self-intelligence is called conceit. The pride of self-intelligence prevails in the end of a C an is inborn in the descendants of the men of such Church. Since the Church at this day is at its end and we are descendants of the men of the dead Church, and are at the same time living in the sphere of it, the pride of self-intelligence is inborn with us. This inborn pride of intelligence the prevailing sphere excites, calls forth, and nourishes.
     But, on the other hand, we are members of the LORD'S New Church, banded together to worship the LORD in the performance of uses. In each one the LORD has formed to Himself a resting-place, so far as each one has learned truths and shunned evils as sins. From this habitation of the LORD there flows forth a sphere of resistance to the prevailing sphere of pride of self-intelligence. The spheres flowing from each one, combining, make a general sphere of resistance which gives aid and strength to each one. From this there arises great benefit to all in being banded together in the performance of use. Since the pride of one's own intelligence continually strives to disband, and thus to destroy, the use, it will perhaps be useful to consider briefly what and' whence pride of self-intelligence is and how it manifests itself.
     The essential quality of this form of pride is taught in Divine Providence, as follows:

WHENCE AND WHAT ONE'S OWN PRUDENCE IS.

     One's own prudence is from the proprium of man, which is his nature, and is called his soul from the parent. That proprium is the love of self and thence the love of time world, or the love of the world and thence the love of self. The love of self is such that it regards self alone and others either as vile or as nothing: if [it regards] certain ones as somewhat, it is while they honor and worship it. Inmostly in that love, as the conatus of fructifying and prolificating in seed, lies hid that it wishes to become great, and, if it can, to become a king; and, if it then can, to become a god.
     Such is the devil, because he is the love of self himself. This one is such that he adores himself and does not favor any one except he who also adores him. Another devil similar to himself he hates, because he wills to be adored alone.
     Since there cannot be given any love without its consort, and the consort of love or of will in man is called understanding, when the love of self inspires its love into the understanding, its consort, it there becomes pride, which is the pride of one's own intelligence-thence is one's own prudence.
     Now, because the love of self wills to be the sole lord of the world-thus, also, god-therefore the concupiscences of evil, which are its derivations, have life in themselves from it; similarly the perceptions of concupiscences, which are of cunning similarly, also, the delights of concupiscences, which are evils, and their thoughts, which are falses. All are as servants and ministers of their lord, and they act at his every nod, not knowing that they do not act, but that they are acted upon. They are acted upon by the love of self through the pride of self-intelligence. Thence it is that in all evil, from its origin, lies hid one s own prudence.
     That the acknowledgment of nature alone also lies hid is because he shuts the window of his roof, through which heaven is manifest, and also the windows of the sides, lest he should see and hear that the LORD alone rules all things, and that nature in itself is dead, and that the proprium of man is hell, and thence, love of proprium, the devil; and then, the windows being closed, he is in darkness, and there he makes for himself a fireplace, at which he sits with his consort and amicably ratiocinates for nature against God and for one's own prudence against the Divine Providence.-D. P. 206.

     Since the love of self from which the pride of one's own intelligence flows regards self alone, it is manifestly opposed to all that is heavenly. For the very essence of heaven is to regard others more than self. From this it follows that every time we indulge the delights of pride and its thoughts, we oppose ourselves to the LORD and heaven. When we are opposed to the LORD and heaven, we are opposed to use, to conjugial love, to friendship, to all that is of order in heaven and on earth, and thence to all true pence, happiness, and delight. Who that has examined himself cannot see to what extent pride of his own intelligence would lead him if unrestrained? It opens the door to spiritual disease and destruction, and yet we continually indulge-nay, seek its delights. We are kings and gods; let all the world bow down! The ludicrous yet pitiful appearance that we present to the angels while we are puffed up with pride may be seen from the Relation in Conjugial Love (n. 263-4) concerning the two devils, one of whom came from a society where all were kings of kings, and the other from a society where all were gods of gods-in their own phantasy.
     The pride of self-intelligence is not the same in all, either as to internal quality or as to outward appearance. It is divided into genera and species. Every form of it consociates with some general division of hell, and also with some particular congregation there. Every one receives a form of this pride according to the form inherited from his parents, modified by his education. In general it may be divided into the kind which springs from love of dominion and that which springs from love of wealth. The kind which pertains to priests is from the love of dominion and that of the most direful kind, for within, it wills to become god, and therefore is a deadly hatred of the LORD Himself. This also takes different forms in the individual priests.
     As the peculiar form of pride comes forth to the external, it presents itself in various forms according to its peculiar nature, modified by the surrounding circumstances in which the man is placed in the Divine Providence. Self-love and its consort, the pride of self-intelligence, are of such a nature that when and where it is impossible for them to go forth into act, they quiesce and do not appear. For this reason it does not appear as if in all conceit there lies hid the desire to be worshiped as a king or a god.

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And for the same reason persons do not seem to be conceited of their ability in all directions, though such is really the case. It is impossible for them to excel in every branch of learning or in every science and art, so their pride quiesces in some directions and manifests itself in those things of which they are persuaded they excel others. To illustrate: some are proud of their ability as mathematicians, others of their ability as linguists, others of their knowledge of the Doctrines, and so on. Yet each one is inwardly persuaded that if he could only have fair opportunity, he could excel in all; and this even though his understanding tells him better.
     Again, the pride of one's own intelligence or conceit manifests itself more with some than with others. With some, conceit is concealed and veiled over with external modesty and politeness; with others, to use a common expression, it "sticks out all over." Some it leads continually to push themselves forward to give their opinion and their explanation on all possible occasions, often to the great waste of time and to the exclusion of much more valuable matter. Some are modest before superiors, and proud before inferiors. And so it varies in innumerable ways, as every one can see if he observe the difference between himself and his associates.
     The question naturally arises, what form of manifestation indicates the most deep-seated conceit? Leaving out hypocrites, who conceal their evils in order to deceive, which of the two following classes have the most internal conceit, those who from education and acquired habit of life naturally veil their pride of intelligence with a modest exterior, or those who manifest it plainly in every action and gesture, seeming not to know that it exists in them? This question is left to the consideration of the thoughtful reader. There is no doubt which form is the most agreeable to the great majority of people, viz.: the kind that conceals itself, and this because this kind does not grate so palpably and harshly against their conceit.
     Such is the essential quality of the pride of self-intelligence, and such are some of the most general forms in which it manifests itself. If we desire to see its essential quality more vividly, and to know and distinguish it more accurately, we must take the teaching given us by the LORD and turn its light on our own natural minds; search out every dark corner of the foul cavern until, if possible, we discover the very serpent himself. Only by such self-examination can we clearly see the infernal nature of "the pride of one's own intelligence."
HELL ETERNAL 1885

HELL ETERNAL              1885

     THE infestations from the Dragon are most subtle, and can only be guarded against by those who separate themselves from it and gather together around the LORD in His Divine Human as their common centre. (T. C. R. 619.)
     One of the infestations arising from the falsity of the immediate mercy of the LORD (H. H. 521-527) respects the eternity of the hells. That the hells are eternal is distinctly taught:
     "They who are cast into hell suffer evils continually more grievous, and this until they do not dare to inflict evil on any one; and afterward they remain in hell to eternity; they cannot be taken out thence, because it cannot be given them to do good to any one, but only not to do evil to any one from fear of punishment, the lust always remaining." (A. C. 7541.)
     "The life of man cannot be changed after death, he then remains such as he was, for the whole spirit of man is such as is his love, and an infernal love cannot be transcribed into a heavenly love, since they are opposite. This is meant by the words of Abraham to the rich man in hell, 'There is a great chasm between you and us, that those who wish to pass over to you cannot, nor those there pass over to us.' (Luke xvi, 26.) Hence it is manifest that they who come into hell remain there to eternity, and they who come into heaven remain there to eternity." (H. D. 239. See A. E. 383, 971; D. P. 319; H. H. 480; A. C. 10749, 7541, 10659, 8991; D. P. 277, 278; D. L. W. 262.)
     The reason for this is given in the Arcana (n. 4588): "If the natural man is not prepared to receive the truths and goods of faith in the life of the body, he cannot receive them in the other life, thus be saved. Man becomes such as he dies; for man has the natural memory, or that of the external man, all with him in the other life, but he is not allowed to use it; wherefore it is there like a fundamental plane, into which the interior truths and goods fall. If that plane is not receptible of goods and truths which inflow from the interior, the interior goods and truths are either extinguished or perverted or rejected."
     And in Divine Providence (n. 277) the teaching is that every one in the other life "is judged according to his deeds, not that they are enumerated, but because he returns into them and acts similarly. [Compare Spiritual Diary (n. 3489): "It would be absonant to think that the LORD permits any one to be punished in hell, still less to eternity, for the life of a short time, because he had thought his principles true, and had been persuaded."] For death is the continuation of life, with the difference that man cannot then be reformed. All reformation must be effected in fullness; that is, in firsts and at the same time in ultimates; and the ultimates are in the world reformed in agreement with the firsts, and they cannot afterward, because the ultimates of life, which man carries with him after death, quiesce and conspire-that is, act one with his interiors.' (D. P. 277.)
     Now, in certain places of the Writings statements occur which appear to teach the non-eternity of the hells, and this appearance those who are infested by the dragon explain to confirm themselves and others in the belief that the hells are not eternal. Investigation reveals the fact that the statements alluded to apply to those who are being vastated-that is, to such as are interiorly good, but who have yet to get rid of certain evils-and not to those who have been interiorly wicked. The former are rid of their evils and falsities by punishments and other means in the lower earth, within the sphere of hell (A. C. 698, 699; S. D. 228; A. C. 6928, 7070, et al.), whence they are, after a time, elevated into heaven. As long as they are in the place of vastation, where they are subject to tortures from the infernals, they seem to themselves to be in hell, and believe that they are to stay there forever. Such Swedenborg was permitted to comfort and to inform that their sufferings were not to be eternal, and of such he says that the were elevated out of hell. (A. C. 699, 967; S. D. 228, 3489, 2826, 2827, 2583, 1772, 1742.)
     So far from teaching the non-eternity of the hells, these statements confirm and fill out the general Doctrine that the state of man after death is in continuation of the life he had begun to lead here: a good man being fully rid of evils and falses; an evil one entirely rid of goods and truths.


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ELEANOR 1885

ELEANOR       EDWARD POLLOCK       1885

CHAPTER III.

Telling of an attempt to make a "Christian" of Richard Gray.

     THE apron-strings, being of good stuff, had refused to break at Eleanor's vigorous jerk; so with laughing eyes Dick faced his sister and the Rev. Mr. Helfir with the apron still upon him, while Eleanor stood confused beside him, wanting to laugh, yet feeling that the situation was too serious for such frivolity. Mr. Helfir and Mrs. Davis paused in the door-way. The latter was a short, "stout," comely woman; her face at first wore what her brother was wont to call "Kate's religious look," but on seeing the state of affairs in the kitchen, it changed suddenly and decidedly to something very mundane. The minister was a tall, lean man, and he, noting the change in his companion's looks, rubbed his hands and smiled faintly. He saw the sudden cloud on Mrs. Davis' face, and, like a prudent man, took in sail for fear of a squall.
     "Good-morning, Kate," said Dick, making a limp forward.
     Mrs. Davis entered the room and, impulsively throwing her arms about her brother's neck, kissed him several times. "Dear Richard, I am so rejoiced to find that you are not confined to your bed, though I am very sorry to see-" she broke off with a significant sniff, and then, after a very scant greeting to Eleanor, introduced her brother to Mr. Helfir. The men shook hands. An awkward pause; Mr. Helfir mildly oblivious and Mrs. Davis silently severe in her look at Eleanor; Eleanor more abashed than ever. The current of events was again set in motion by Dick assuming position of master of ceremonies. Said he:
     "Well, we are very glad to see you, but you must excuse us a few minutes; our work is not finished yet. You can remain out here, if you wish, until we finish these dishes."
     "No, D-," a gasp and still deeper rose tint-"I mean-that is, Mr. Gray, please go into the parlor. I'll be in presently." This from Eleanor.
     His reply was to resume his interrupted task; then to Mr. Helfir: "I will leave it to you, sir, if it is right to treat an invalid to solitary confinement, such as Miss Mayburn has tried this morning to subject me to?"
     "Why, no," replied that gentleman, as he took a chair; "I cannot say that I approve of solitary confinement for invalids."
     "There, you hear that?" said Dick, triumphantly, to Eleanor, as she reluctantly resumed her work under the eyes and silence of Mrs. Davis. "And yet naught but my firmness has saved me this morning from the suicidal silence of that parlor. Man, sir," this to the minister, "is a gregarious being, and when left to himself he mopes-he pines, doesn't he solely Mr. Helfir was naturally a genial man, and now, seeing how matters stood, he took courage and came to the rescue by replying, with a laugh, "Yes, I suppose so, but I fancy that you are not much given to moping." Then to Eleanor: "Are your parents well?"
     "Yes, sir."
     "That is right; I'm glad to hear it. Are they at home?"
     "Mother is out feeding the chickens, and- father is down in the field below the brook, where the men are husking corn. I will call them presently."
     "No, you need not take them from their duties. I came with Sister Davis to see her brother, whom we' heard had met with a serious accident."
     "A slight sprain-a mere trifle," replied Dick, and then, very inconsistently: "Kate, I'm to stay here for a few days for the benefit of Mrs. Mayburn's famous ointment. It is a capital remedy for sprains.
     "Doubtless she will give you a little of it, and then you can return with me. I have the carriage in waiting."
     "No, sister, it requires a skillful hand to administer to a sprain, and I shall remain under Mrs. Mayburn's care for the present."
     Mrs. Davis' reply to this was a dignified silence and a tacit refusal to sit down and be comfortable. She did not approve of her brother's conduct, neither did she approve of Miss Mayburn; she was entirely too pretty-though strong, indeed, must have been the reason for her admitting it. The Grays were a wealthy family, and had been for several generations. Mrs. Davis was proud of her family and secretly regretted that her careless young brother did not conduct himself as though he were better than the common run of people. But he would not. He had the bad habit (as she considered it) of disregarding birth, wealth, and station, and viewing people solely as they were. If his "aristocratic friends," as Mrs. Davis in her secret communings termed them, had what he thought were sterling qualities, he fraternized with them; if they were humbugs, he laughed at them; if evil, he avoided them; and the same was true in his intercourse with poorer people. The case was even worse with her other brother, Samuel for Dick was fond of rich dress and always looked "aristocratic," but the former "never dressed or lived up to the style that his social position demanded." While Mrs. Davis had the money she "lived," indeed. But her money somehow filtered away, and, rather than adopt humbler habits, she forced her husband to leave the city and take to country life. Her "misfortunes," as she proudly termed them, were also the means of reviving her religion-her "family religion"-and she was one of the ruling spirits of Mr. Helfir's congregation. Here, also, was another cause of trouble for her. Her brothers-both younger than she-had early in life been thrown in the company of a man from whom they imbibed the New Church religion. Vainly did she combat this unfashionable and unchristian thing; they remained unmoved. But she never fully abandoned hope, and now, upon hearing of Dick's misfortune, she had summoned Mr. Helfir, knowing that men are more open to "conviction of sin" when in pain than at any other time. But the sight of his laughing face, as he industriously worked away and chatted with the minister at the same time, made her fear that the pain was not severe enough to cause him to realize the iniquity that was burdening him.
     When the work was finished, Dick arose and said to Eleanor:
     "Won't you help me off with my apron?"
     Mrs. Davis promptly stepped forward and untied the obnoxious garment.
     "I think we have kept Mr. Helfir in the kitchen quite long enough. We can go to the parlor-can we not, Miss Mayburn?"
     Eleanor showed them into that room, and then, excusing herself, ran up the stairs, from whence she soon returned neatly dressed and-as Dick thought-"pretty as a pink."
     After the story of the adventure with the tramp had been told and discussed there was a pause. Then Mrs. Davis, keeping in mind the object of her visit, said to Mr. Helfir:


42



     "Will not you lead in prayer?"
     The minister, having received his orders previously, and knowing what was expected of him, began his prayer. Soon it verged into a strong appeal to the unrepentant, especially those still in the pride of their youth, to save their souls before it was too late. Growing more fervid, he drew a picture of the death-bed of a sinner; how, "with groans and shrieks, as if his soul were already wrapped in the flames of perdition, he died without hope and went to his own place. O sinner! seek the Saviour now. God has a right to your heart and service this moment. Your stubbornness may grieve His Spirit from you forever. Too late you may grope in darkness and find no ray of light; too late you may awake to the fearful realities of another world, and, like the dying infidel, be compelled to exclaim: 'There is no hope for me! I am lost! My soul shall soon burn in the awful, unquenchable fires of hell!'"
     Mr. Helfir's prayer affected all his hearers save the one at whom it was directed. Dick had found it, from its length, to be "somewhat slow," as he mentally put it, and had allowed his mind to ramble off on other subjects, and finally settle down to the deep consideration of the question: "Is her hair genuine chestnut, or not?" and he had just concluded an affirmative as the little head he had been studying arose with the minister's "Amen."
     "O dear brother!" said Mrs. Davis, "won't you accept the free grace? Won't you come to Christ?"
     "Kate, what's the good of your talking that way, when you know that Sam and Cousin Phil and I believe that your religion is-is-is the one that needs changing. We've talked that over until you know that none of us will change; so what's the use commencing again."
     "But, Dick, think of your soul."
     He was on the point of replying, "Bother my soul!" but checked himself, and said, instead, "Kate, it's hardly fair to catch me alone this way."
     "A little edifying conversation with Mr. Helfir cannot harm you, and may do you good."
     Dick was never willfully rude or given to hurting the feelings of others, so, with a pleasant smile, he turned to Mr. Helfir and said, "Certainly, it is always a pleasure to listen to the conversation of so learned a man as I know Dr. Helfir is" (he was not a D. D., but was not displeased to be called one), "though I warn him that I am by no means a scholar."
     The minister smiled and bowed, as he replied, "You are young, sir; you are young yet."
     "Yes, but I'll get over that in time."
     "Yes, youth soon passes, soon passes," said Mr. Helfir, slowly rubbing his hands. "And, as Sister Davis says, you ought to give serious consideration to the future, to your soul's welfare." He was rather an easy-going man, and at heart preferred letting people alone. But he had many very pious "sisters" in his flock, and they saw to it that his theological zeal was not allowed to flag too much.
     As Dick did not reply, he continued: "I think that our religion has charity broad enough to recognize the good, wherever found, be they Methodists, Baptists, or Episcopalians, or any who love our LORD JESUS CHRIST? What objection can you have to such faith?"
     "Then, there is no more to be said," replied Dick, smiling, "for I claim to love the LORD, and I am a member of the New Church."
     "Not so fast," replied Mr. Helfir, warming up.
     "Your Church-and I speak advisedly, for I have read some of your Writings-questions the plainest statements of the Bible. It tortures them, turns them upside down and inside out and wrong-end foremost, to make them speak in a voice that will more nearly comport with a blind fallible man's shallow philosophy."
     To this Dick was inclined to sharply retort, but he wisely concluded that even the truth may be turned to a falsity in the hands of a young novice through ignorance, so he answered," Well, how do you take the Word?"
     "The utterances of the Bible," replied Mr. Helfir, "are to be taken in their plain and obvious meaning and to be interpreted, ordinarily, as we interpret the communications of man to his fellow-man, and to follow the plain directions therein laid down."
     Even to hating our father and mother and brothers and sisters?" mildly inquired Dick.
     "We are not to stop to inquire into the reasons and philosophy of the facts and truths revealed," was the severely evasive answer. "We show our loyalty to God by taking by faith what He commands, although we may not comprehend the reasons which lie far back in the divine mind."
     "Then do you hate-?" began Dick, when the other said, "That, sir, is to be taken in an allegorical sense."
     Polite Dick did not follow up his advantage, seeing that it worried the minister, so, for want of something else, he asked, "How about the Trinity?"
     "The Trinity of Persons in the Godhead is one of those mysterious facts before which reason must be kept in abeyance. Beware how you reject as contrary to reason what is simply above it."
     Dick, casting about in his mind for another question to keep up this conversation, which in truth he was tired of-"How are we saved?"
     This question was evidently more to Mr. Helfir's taste than the preceding ones, and in a milder voice and after a moment's pause he began: "Suppose your father kindly promises to pay for you a great debt if you will only lay on his desk the account. You do lay it there, and are sure he will faithfully perform his promise. It is in this same way that you show faith in the Saviour. You bring before Him in prayer a statement of your soul's great debt and its manifold needs. You do not see Him take any action in the matter, but you know that He sees you, and that He can neither forget His promise nor break it. You therefore leave the whole affair with Him and set about doing the next duty which He gives you with a grateful spirit of new obedience. He asks you to show your trust in Him by restfully leaving all in His hands. You therefore resist any inclination to take the matter back into your own hands. Here is the Rock of Ages indeed." Mr. Helfir had now settled down into the pulpit style, and for half an hour continued it, while Dick valiantly fought against the yawns that arose with ever-increasing frequency.
     When, finally, the minister concluded, Dick had a vague feeling that a benediction should follow, and the speaker also seemed to feel the same way. An awkward pause followed, and then Mrs. Davis said, "Richard. I hope you have been much edified."
     "Kate, your hope is equal to your faith," was her brother's enigmatical reply.
     Now that he had done his duty as a theologian, Mr. Helfir dropped the character with an unsighed sigh of relief, Dick fancied, and said, in his natural and pleasant voice:
     "Though we differ in creeds, I hope you will let us extend to you the hospitality of our little congregation. I believe our young people hold a social gathering soon. Is it not so, Eleanor?"
     "Yes, sir; three days from to-day-I menu, evenings," she replied, "at Brother Pasplate's."


43



     "Yes, I remember now. We shall be glad to meet you there, and perhaps our young sister here will consent to show you the way and introduce you."
     This quickly dissipated the somnolent effects of Mr. Helfir's discourse, and Dick replied, with animation, "Thank you, I'll be sure to come; that is, if Miss Mayburn will consent to be burdened with a cripple."
     But, though thus indirectly appealed to, Sister Mayburn, being under the cold eyes of Sister Davis, did not respond save with a half glance, which the young man was free to interpret as he pleased. Evidently he took it for a consent, for when his sister again urged him to go home with her he refused. This time he based his refusal on the grounds that it would be highly ill-bred to leave his courteous host without the formality of bidding him good-bye. Then she offered to send the carriage for him in the evening or the next day, but he, after a glance at Eleanor, which was returned, boldly affirmed that it was effeminate for a young man to ride in a closed carriage, and that he would not go home until he could walk there. After this Mrs. Davis pressed him no further.
     "Whew!" said he, after the visitors had gone, "I'm glad that is over. Every time I visit Kate she makes one determined effort to convert me, and then settles down into the sensible woman she is. This one has been a little stronger than usual, and I'm glad it is over."
     Eleanor gently sighed and shook her head. "I wish that you would become a Christian."
     "Don't," said he, beseechingly. "Oh! spare me! let's be happy, and forget all about this bothering old theology."
     "But you will never know real happiness until you have experienced religion, sir-Mr. Gray-well, then, Dick," as he laughingly shook his finger at each word.
     "That's right, Nellie; why should two such babes in the wood as we were yesterday be 'missing' and 'mistering' each other? It isn't natural, or in the least agreeable-to me, at any rate, and as I am an invalid you should humor me."
     Ah! Dick, Dick, your conduct cannot be defended. I Holding the faith you do, what right have you to talk so to this young girl? And what right have you to seat yourself on that low stool beside her where you can, and do glance up into her clear eyes?
     But she was not to be turned aside to lighter subjects and with a sad little shake of her head she said, "Our religion is so comforting."
     "So is mine."
     "But Mr. Helfir showed that yours was all wrong."
     "No he didn't."
     "Why, Dick, he did."
     "Why, Nellie, he didn't."
     "You did not answer him, anyway."
     "No, and it is lucky for him that he had me to deal with instead of Phil. I wish he had been here."
     "Cannot you stand up for yourself?" asked Miss Mayburn, with faint sarcasm.
     But the light-hearted young fellow only laughed, "Oh! I could have made a stagger at it, but it would have been of no use; and then I haven't quite enough knowledge on the subject to go in for heated arguments."
     She leaned forward and said, earnestly: "In our religion you do not need knowledge. You just say, 'Blessed Jesus, I believe,' and He takes all sin from you at once."
     He sat in silence, with downcast eyes; shrinking at the task he saw before him, and she, mistaking the purport of his silence, lightly rested a little hand on his arm and continued, in a low, musical, yet intensely earnest voice, "That is all you have to do to assure salvation for your soul. O Dick! do not harden your heart against the call of the blessed Saviour."
     Mr. Helfir's ponderous arguments were as feathers in their force compared with this sweet-voiced pleading. She continued, after a moment's pause, "How rejoiced, how happy I should be, to feel that I was the means of saving a human soul. Will not you give me that happiness?"
     At this last appeal he roused himself. He fully realized the danger he was in-not danger from what she said, but from her own self. And yet he did not shun it; on the contrary, he gently took her hand and said, "Do not be offended if what I am about to say sounds harsh, for it is the truth, and some day you must receive it. There is no salvation in your religion, and any one holding it is saved, not because of it, but in spite of it. Your religion is false, and leads to evil, and you must abandon it."
     She quickly arose, retreated a few paces, and stood looking at him in a shocked, almost frightened, manner. "How can you say such things?" she finally exclaimed.
     "Is it any worse for me to say that about your religion than it is for you and Mr. Helfir to say it about mine?"
     "I never said it about yours."
     "I think you did."
     "Never."
     With a laugh, the young man said: "It won't do for us to get into the 'I didn't,' 'You did,' 'Didn't,' ' Did,' style of discussion, or we'll never advance. Come and sit down again, and let us talk it over."
     "No!"
     "Yes, do."
     "I will not."
     "Come, Nellie, I want you." This was said in a pleading tone. She hesitated a moment, and then slowly resumed her olmair, after moving it away several feet from where he sat. Her eyes still had some flash in them. She could get angry, as Dick had found. When she was again seated, he said, "I admit you did not speak of my faith as bluntly as I did of yours."
     "Of course I did not."
     "But you-now, don't fly off again"-at this the dawn of a smile crept into her eyes-" but you did worse. I only said that your religion was false, and led to evil, but I did not say you would necessarily lose your soul. Now you said that if I didn't adopt yours I would lose my soul, which means that I would go to hell."
     "Don't-don't talk that way I" -
     "But if I don't have faith will not I go to-"
     "No-I don't know-no, you wouldn't"
     "Then, after all, you agree with me that your religion is false?"
     "It isn't false."
     "Then I'm on my way to hades," said Dick, with an amiable smile.
     At this, Miss Mayburn, being young and healthy,-could not refrain from laughing.
     "You are too ridiculous," said she.
     After this he indulged in a monologue. He spoke of the wonders of the New Church for half an hour, and she listened, but gave no expression of sympathy or assent. In conclusion he offered to give her a book if she would read it-a book that told of heaven. Would she accept it as a gift from him? A faint inclination of the head was her only answer.
     "Good," said he; "and now let us talk of something else. Let's talk about the party."
     "Well?"
     "In the first place, you are to go with me."


44



     "Am I?"
     "Of course. Didn't you promise just a little while ago?"
     "I do not remember doing so.
     "Didn't Mr. Helfir, sitting in that chair over there, say that-"
     "Oh! he may have promised, but I think that Mr. Plowman expects me to go with him."
     She had declined his offer a week before, but she was a young girl and had a young man to manage, and must do it after her kind.
     [TO BE CONTINUED.]
NOTES AND REVIEWS 1885

NOTES AND REVIEWS              1885

     THE Swedenborg Society of England has decided to print a cheap edition of the Compendium compiled by the Rev. S. M. Warren, several American editions of which have already been published.
Title Unspecified 1885

Title Unspecified              1885

     THE Young People's Association of the Boston Society have begun the publication of a four-page monthly under the title of The Review. The object of the paper, apparently, is to promote the social welfare of the Society and to give young writers a chance to develop their talents. For the benefit of those who may wish to become subscribers it may be stated that the subscription price is fifty cents a year, and the address, W. H. Alden, 169 Tremont Street, Boston, Mass.
Title Unspecified 1885

Title Unspecified              1885

     IN Fremtiden for December, 1884: Mr. W. Winslow, preacher of the New Church Society in Copenhagen, publishes a proposed ritual for Baptism and the Holy Supper, to be used by the Church in Denmark. Mr. Winslow, as is well known, is what some please to term extremely "liberal" in his views of Church Order. Having suffered himself to be ordained by laymen, he now advances the teaching-new in the history of the Scandinavian New Church-that any New Church person, in the absence of a minister, may himself baptize his children or other persons into the Church, and also administer the Holy Supper to a dying wife or friend.
Title Unspecified 1885

Title Unspecified              1885

     A CORRESPONDENT of the Religio-Philosophical Journal gives a bit of news which may be termed important-if true." He says: "A spirit purporting to be, and whom I believe is, Swedenborg, has heretofore assured me that he has gained much knowledge in the spirit-life, and he would like to re-write his theological views, and will do so if I will afford him the means of doing so on closed slates." One message from this spirit is given, which is as follows:
"Dear friends, good-morning. You see we are all here to welcome you as usual. Emanuel S." The mind reels when it contemplates Swedenborg's voluminous works being re-written on closed slates-and in that exasperatingly cheerful style, too! Sanford and Merton would be brilliant in comparison.

     As in a lifeless body its own elements produce the decomposition, so with the Christian Church. Under the spiritual freedom re-established by the Last Judgment many reject religion openly, as revolting to human reason. Others gradually cover up the old doctrines with "new theological' opinions more in accord with their reason. While in the light of heaven these new opinions are as false as the old ones, they are potent elements in the work of decomposition. Occasionally, a theologian like Professor Shedd, will boldly re-assert the old doctrines, and make a stir in the religious world. But the effect on the Church is the same as that produced by Heber Newton, who makes an equal stir by a fiat denial of the same doctrines. These are not the stirrings of the breath of God, but of the poisonous breath of hell.
Title Unspecified 1885

Title Unspecified              1885

     New Jerusalem Tidings is the name of an enterprising four-page monthly paper published at Toronto, Canada. The first page of the February number is filled with items of news of the Church in Canada. The third page contains still further news. Each of the issues thus far published contains a sermon, and a list of the books kept on sale by, the Canadian Board of Missions. It is to be hoped that the Summary Exposition of the Prophets and Psalms will be added to the list. This work of incalculable value, is sadly neglected in the Church. The Tidings will apparently, do much to further the internal and external growth of the Church in Canada, and we heartily wish it success. It will be found interesting, even to those not resident in Canada. Price, 25 cents per annum. Address, the Rev. E. D. Daniels, 28 Park Road, Toronto, Canada.
Title Unspecified 1885

Title Unspecified              1885

     THE Rev. John Page Hopps, of England, has finally satisfied the demand for an expurgated Bible. The Christian Register thinks "more of the legend in regard to Samson might have been given without harm, an that "none of the mythological elements should have been left out. But the book supplies such a long felt want that we are glad to take it as it is, and be thankful without complain. Before the Reformation, the Roman Catholics had taken the Bible from the people. Now, Protestants, whose boast has been that they restored the Bible to the people, not content with destroying it by perverse interpretation, mutilate even the letter. No more conclusive proof of the consummation and incipient disintegration of the Christian Church is wanted. It is a fulfillment of the prophecy: "They part my garments among them" (Psalm xxii: 19) for "the garments of the LORD which they parted, signifies the Word in the letter." (A. E. 195.)
Title Unspecified 1885

Title Unspecified              1885

     THE Twelfth Annual Report of the Swedenborg Publishing Association has been issued in pamphlet form. During the year four thousand five hundred and four books were sold for one thousand four hundred and twelve dollars and thirty-three cents. Three new books will soon be published- The Garden of Eden, by the Rev. John Doughty; Illustrations or Great Truths by Things Seen and Heard in the Spiritual World, extracted from Swedenborg's works; and The Gates Opened, by the Rev. B. F. Barrett. The firm of Porter & Coates, Philadelphia, are the publishers of the Association. The Board of Managers do not indorse everything in the books published, but their relation to them is similar to that which "the editor of a liberal journal bears to his contributors who sign their own names to the articles."
     In the report great stress is laid on dissipating the popular prejudice against Swedenborg's works. It is true there is some prejudice, but it is very small when compared to the popular apathy and indifference, not only toward Swedenborg but also toward everything pertaining to religion. One of the chief faults underlying the Association's work is analyzed elsewhere in these columns in a review of one of their publications, which gives utterance to it.
     In this report it is stated that "the Swedenborg Library was conceived, compiled, and published by our Association. This proved to be another important step in the way of accommodating the truths of heaven to the states of the masses." But this work, already tincturing the heavenly Doctrines with human fallacies by interpretative titles and headings, was not enough of an "accommodation." "Something more seemed still to be wanting-a series of . . . works [New Church Popular Series] . . . free as possible from the terminology of Swedenborg, explaining the new Doctrines in language which the common people can understand." In other words, a work which the LORD in His Divine Truth could not furnish. To judge by some of the volumes of the Popular Series, this final "accommodation" of Divine Truth seems to mean an elimination of the "Divine" and a substitution of merely human conceit for the Truth. God was accommodated to man and to all men by becoming man (T. C. R. 370), and this God-Man in His glorified Human appears opening the Word in the Writings of the New Church. (A. R. 960.) They themselves are, therefore, the LORD'S own accommodation of Himself to all of mankind that can possibly be saved, and no "accommodation" like that of the "Swedenborg Publishing Association" can possibly bring the truth nearer to man. Moreover it is a mistake to imagine that the common people cannot understand the Doctrines in the style in which they are written. They are the very ones that can; the learned cannot, as is convincingly proved from those very Doctrines in the articles on "the Simple," lately appearing in these columns.


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SWEDENBORG VERIFIED BY THE PROGRESS OF THE PAST HUNDRED YEARS 1885

SWEDENBORG VERIFIED BY THE PROGRESS OF THE PAST HUNDRED YEARS              1885

     SWEDENBORG VERIFIED BY THE PROGRESS OF THE PAST HUNDRED YEARS. By the Rev. Dr. Bayley. New Jerusalem Church, Palace Gardens Terrace, Kensington, London. James Speirs. 1883. l2mo, 150 pp.

NEW CHURCH POPULAR SERIES No.8. Footprints of the New Age. Being a Verification of Swedenborg's Disclosures respecting the Last General Judgment. By B. F. Barrett. Philadelphia. Swedenborg Publishing Association. 16mo, 248pp.
     NEW CHURCH writers on both sides of the water love to dwell on the "general activity and development of the human mind, the progress of invention and discovery, the degree of mental illumination and consequent general intelligence upon all subjects" (Footprints, p. 39), in this glorious nineteenth century, and to attribute them to "the freer state of thinking concerning matters of faith, thus concerning the spiritual things of heaven," which, as is taught in the work on Babylon Destroyed (n. 73), is the effect of the Last Judgment.
     It is not, a little curious that such writers entirely omit a consideration of the statement with which the passage cited begins: "The state of the world will be altogether similar to what it has been hitherto, for the great change which was effected in the spiritual world induces no change on the natural world as to external form, wherefore there will equally be civil affairs as before, there will be peace covenants, and wars as before, and the other things of societies in general and in particular."
     In the light of this Doctrine, modern improvements will be found to be not "the children of the LORD'S Second Advent," but the natural result of a gradual development of the outward life of North-European nations, the progress of which, springing from an intensely active self-interest, can be traced from the time of the Roman civilization. Slow to begin, when once it had received an impulse through the granting of the Magna Charta in England, the establishment of the Tiers Etat in France, and the forming of the Hansa in Germany, it developed faster and faster. The influence of Saracenic civilization, the Renaissance in Italy, the revival of classical learning the invention of the compass and of the printing press, the discovery of America, were all so many steps in the development of the civil life of European nations, which culminates in their present "civilization." This civilization is thought to be so excellent a thing that different sectaries have each a special interpretation of its origin, blind themselves and blinding others as to its orderly and systematic growth of external progress, which, being orderly, precludes any sudden advancement. The Roman Catholic sees in his church's clinging to their fundamental principles the cause of this civilization. The Lutheran ascribes its rise to Luther; the infidel German to Gutenberg; the learned American to the Moor;-the Swedenborgian to Swedenborg. Aptly did the author express his sentiment who entitled his book, "Swedenborg, Verified by the Progress of One Hundred Years." For, according to him, "it was Swedenborg . . . who restored the use of this Gorand Law [of Analogy] to mankind" (p. 5); "Swedenborg has brought the vessel by whose means they can spiritually drink and never thirst a gain "(p. 7); "Swedenborg revived the knowledge [of the spiritual body]" (p. 10); "Swedenborg restored-the knowledge of the Spiritual World" (p. 12), and so forth. Where the man is glorified in such wise, occasional statements like the following: "The Divine Saviour, through Swedenborg, was publishing those eternal truths which would produce that sublime change, in the conditions of mankind meant by the Second Coming of the LORD" (p. 20), appear only like efforts at compromise with readers who believe in the authority of the Writings, or else they mean nothing more than the adjective " Divine" as applied by a Unitarian to the LORD.
     "The Divine Saviour through Swedenborg was publishing those eternal- truths which would produce that sublime change in the condition of mankind meant by the Second Coming of the LORD"! Then the publication of the Truths no constitute the Second Coming of the LORD? Then this statement, "published" "through Swedenborg" was not one of "those eternal truths": "This Second Coming of the LORD is not in Person, but in the Word, which is from Him and is Himself. It is effected by means of a man before whom He manifested Himself in Person and whom He filled with His Spirit to teach the Doctrines of the New Church by the Word from Him"? The author of Swedenborg Verified says that the "sublime change in the condition of mankind" produced by those eternal truths is the Second Coming of the LORD. What is this sublime change? Evidently not the recognition by Christendom of the LORD as the Revealer of the Doctrines of a New Church, for this is ruled out of the category of "those eternal truths." When the reader inquires what the "sublime change" is, the only answers approaching directness which he finds are such as these: "This abundance [of books], the result of cheapness [!] is the work of the LORD'S Second Advent." (Swedenborg Verified, p. 69.) "Music, Astronomy, Chemistry, Geography, Natural History, and Mathematics, formerly called sciences [what are they called now?] have been so changed and enlarged that the new in them incalculably surpasses the old; but Geology, Electricity, Photography, Magnetic Telegraphy, Phonography, and a host of others were not so much as dreamt of. They are entirely children of the LORD'S Second Advent" (p. 70). If from the enumeration of these "children" the reader can conclude as to the nature of their origin he has his answer.
     Whatever lack of clearness there is in this whole treatment of the Second Coming of the LORD, it is evident that the progress in science is regarded as the beneficial- result of the Last Judgment. In Footprints of the New Age about thirty pages are devoted to this theme, in which the author labors to prove that there are "momentous changes in our mundane affairs" (p. 29), "a higher degree of enlightenment respecting everything that concerns the welfare and progress of mankind" (p. 37), as the good fruit of the Last Judgment. Thus do two representative men of the New Church in England and America write in the face of the Divine teaching that "the great change which came to pass in the spiritual world induces no change on the natural world as to external form."
     True, the reasoning and confirmations brought to bear against this Truth are most plausible. But let it be borne in mind that any falsity may be confirmed so that it appears true (H. D. 21), and this has been done in Footprints of the New Age, and also in Swedenborg Verified. But Doctrine teaches that "one must guard against confirming falses, for thence is the persuasion of the false . . . which is very damnable. . . One must first explore whether a thing be true before he confirms it" (H. D. 21), and the Truth concerning the state of the Christian world after the Last Judgment the reader may see for himself from the Doctrine quoted in this review.
     The attempt to give an account of the progress in civilized life during the past century as a verification of teachings which Swedenborg never published is quite remarkable. But writers do not limit themselves to this. The author of Swedenborg Verified writes of "the spiritual advancement during the last hundred years" (p. 73) of the "dispensation which is taught and actually begun in the New Jerusalem Church on a limited scale gradually pervading more and more the general body of Christians" (p. 117), of "the doctrine of the New Jerusalem . . . pervading more and more all religious bodies" (p. 136).

46


The author of Footprints joins him and treats at large (pp. 96-199) of ideas "so eminently characteristic of the New- Church Theology . . . rapidly gaining ground of late in nearly all the Churches" (p. 95). But where is the warrant for this either in Divine Revelation or in fact? Divine Revelation teaches: "A New Church is always established among the nations out of the Church. . . . Hence the Church was transferred from the Jews to the Gentiles, and also the Church at this day is now being transferred to the Gentiles. . . Neither can a New Church be built up among others. (A. C. 9756). . . . Among whom a New Church is about to be established . . . the LORD alone knows, there will be few within the Church; the new Churches established in former times have been established among Gentiles." (A. C. 3898.) And if facts are inquired, into, can the author of Swedenborg Verified cite a single instance where the LORD JESUS CHRIST in His Divine Humanity is acknowledged by any "body of Christians" outside the pale of the New Church? So long as He is not acknowledged not a single step forward has been taken. In Footprints of the New Age, the author labors, page after page, to prove the approximation of the Christian world to the New Church, but not one religious body does he instance which acknowledges the LORD JESUS CHRIST as the one omnipotent God; and of the individual teachers from whose writings he reproduces long quotations, only one, Bushnell, seems to realize that the LORD is the alone God (p. 177 et seq.). Yet "every man in Christian countries who does not believe in the LORD is hereafter not heard." (T. C. R. 108.)
     A word in respect to modern inventions and improvements. They are generally assumed to be of unmixed benefit to men. Is this true? Have they not proved potent engines in the hands of the selfish and wicked to attain their objects? Is the thousandth part of business transacted over telegraphs, railroads, telephones, and the rest conducted from the disinterested love of the neighbor? Are inventions the fruit of Iconoclasts who have demolished the idol Gold? Is the feverish hurry with which men conduct business and literary work, and which is fostered by railroad and telegraph, indicative of a peaceful, a heavenly spirit? Is the dishonesty and corruption in business and in social life and which forms the staple of the million-voiced newspaper so greatly praised by the two books under review an outbirth of heaven? Is the science and learning of to-day anything else than an expression of self-intelligence? The world is not rid of evil by having the external gloss of civility laid thick on its face and outward form.
     After all, would it not be better and wiser to abide humbly by the truth that the Church will be with a few, and to look for results of the Last Judgment to those who openly and without fear of men avow their allegiance to the LORD JESUS CHRIST in His Second Coming? Then (if by "Swedenborg" be understood the Writings which he published by dictate from the LORD), the worship of the Divine Human by every new convert will be in truth a "Verification of Swedenborg" and a "Footprint of the New Age."
Title Unspecified 1885

Title Unspecified              1885

     THE Cleveland, O., Society is doing well under the pastorate of the Rev. P. B. Cabell, who resigned his professorship in the Urbana University on the blast day of December.
GLORY THAT DIFFERETH 1885

GLORY THAT DIFFERETH       N. K. W       1885



COMMUNICATED
     RISING early the other morning, a beautiful spectacle met my first glance at the heavens. It was more than an hour before sunrise, and the night would have been dark enough except for the exceptional brightness of the stars, which in this translucent atmosphere shine like so many small suns in the clearness of their light. The moon was in her last quarter and was high up in the sky, with the horns of her crescent pointing upward; directly above her was the morning star in furl glory, so lambent and yet so mild in her radiance, she seemed like a bright pin on which, by invisible chains, the moon was suspended, or, rather, like a pearl ready to drop in to a bath of silver which lay ready to receive her. It was a picture-a study for a poet as well as for a meteorologist-and a thing of beauty that no human art could ever copy. But as the minutes rolled by, the vision began to fade. There was the star in the same place and there the moon still wended her way westward. But the brightness was disappearing; they could be seen still, but they did not shine as they did half an hour before-that is, so it seemed as one would gaze on them. And the reason was evident. The radiance of the moon and the star had not grown dimmer, but that of the sun was bursting forth, and this glory paled the other-that was all. The sun would have no rival; his arising over-lighted, not overshadowed, the lesser luminaries; the brightness which was made to rule the day absorbed into itself the lights made to rule the night.
     And similar is our spiritual experience. When we get a glimpse of the truth, how it seems to light up the darkness of our natural! And not seems only; it does illuminate our souls, and we draw a long breath of heavenly air and drink a deep draught of the water from the throne. We feel rested, invigorated; our thirst for knowledge grows by what we take to satisfy it. It is most grateful to feel that we have acquired something new, something as food for the mind, from which, by reference to the power of insight, the LORD will give those who seek it from Himself. A spiritual banquet is made ready for the soul. This is, indeed, the table which the LORD will set in order before our faces in the presence of our haters. Like the manna in the desert, it is new every morning; but, unlike it, it never pails on the taste. There is a joy in the attainment of truth which none I know but those who have experienced it. What a satisfaction it is to develop something new in science!- to prove by some infallible train of reasoning that certain suspected causes are actual potencies, as far as we may apply such a term to anything merely natural. The physiologist, the mathematician, the chemist, the scientist of every branch, has such a profound sense of attainment when he can say, "I know because I have proved it." Still more has the student of the Word, the searcher for the LORD'S Truth, reason to be glad when he has gathered one more truth from the fields of the LORD which he has been reaping. Beautiful, indeed, are the moon and the stars; glorious are the truths of faith from the good of charity and the knowledges of this good and truth. Guarding carefully lest we think we ourselves originate these knowledges, we soon rejoice that the LORD has allowed us to attain to them. Yet there is a glory that differeth. We can look above these appearances and manifestations of truth to Him Who is The Truth. The faintest glance of His inimitable glory dims all other. In the LORD only is Truth. We can but know it by Him. He knows, however. He is the reality; all others but pictures of this reality.

47


There is no Truth, as there is no Life, save in the LORD; there is no one to whom we should look for illumination but to Him. Yet how ignorant men are of this!
     Do we think as we should of this? Do we in our studies realize that the ultimate of all the truth we seek is the Personal LORD JESUS CHRIST? Do we not rather think of our thinking concerning the LORD, than of the LORD Himself? When we weary of the fight with the sects, do we think of our own feelings, our own wishes, first of all, and then of the grand Conqueror of those hells which afflict us, as they did Him? If so, we begin our regeneration at the wrong end-we look to our own proprium rather than to the Divine Human, which has set us the example of overcoming by the Truth. How miserably self mixes up with all our thoughts-how tormenting is this introspection, this looking in, instead of looking out. The devout Mahometan will, self-absorbed in contemplation of the Divine Name as he understands it, repeat the ninety-nine names of Allah, the Lord of the Worlds, the King of Men, the Merciful, the Gracious, the Seeing One, and so on throughout his whole array. How much more favored are we, knowing Him by the one grand name, THE TRUTH! Let us notice this. Then while we look at the placid beauty of the Man with the Morning Star in His bosom, we shall in our admiration rejoice more greatly, and feel to be infinitely more beautiful the glory of the Sun. We shall not love the one the less, but, oh! how much more we shall love the other! We shall not the less praise the attainments of science and natural wisdom, or we shall seethe LORD in them; but how much grander shall we feel the one Truth of Truths, even Him who is to us here, and will be to us forever there, the Way, the Truth, the Life.     N. K. W.
      SANTA BARBARA, CAL.
Title Unspecified 1885

Title Unspecified       E.B       1885

     EDITORS NEW CHURCH LIFE:-The following letter, received by the treasurer of the Academy's Orphanage, suggests a way to encourage our children to love the uses of the Church:
     MY DEAR SIR AND BROTHER:-My little boys several months ago set aside one of their small toy banks for a regular Sunday collection-to be counted at Christmas and appropriated to some New Church use.
     The inclosed represents their savings, and is sent to the Orphanage with their Christmas and New Year's greetings.
     Fraternally yours.

     Encouraging children to devote s part of their pocket money to the uses of the Church not only helps the uses, but is of incalculable value to the children. By such a course remains of affection for the Church with its goods and truth are implanted, which the LORD can use to bring them into heaven. At the same time a habit of giving is formed which contains within it an acknowledgment that all which they have is the LORD'S. This habit leads in after-life not only to liberal contribution to the uses of the Church, but also to the right use of that part which is kept for personal use.
     It would be well for the Church if all parents could realize this.     E.B.
Title Unspecified 1885

Title Unspecified       E. D       1885

     EDITORS NEW CHURCH LIFE:-Though Mr. T. L. Harris is not, and, to do him justice, does not claim to be, a New Churchman, his name has been of late more or less associated with the "New Life" movement, or with the "opening of the celestial degree." In fact, we believe he claims to be the head of this movement, and his claim is more or less admitted by those who unfortunately have been led astray by it. This insanity, for it is nothing else, is the most dangerous form that spiritism has yet taken. Many of its victims are drawn from the ranks of New Churchmen, and the results to them of mingling the Divine Truth with spiritistical insanity must be wretched indeed. We are led to these remarks by the publishing in the San Francisco. Chronicle of February 10th of a long account of Mr. T. L. Harris' life and work; and for the benefit of those who may be inclined to run after this luring "New Life" movement, or even to regard it with some respect, we briefly give the substance of the article referred to.
     Thomas Lake Harris was born in England in 1823. While quite young his parents removed to this country. His first occupation was that of a newspaper writer. At twenty-one he renounced Calvinism and became a Universalist, and in time a preacher in the latter sect. This was followed by his organizing an independent Christian society, and this again by his becoming a spiritist lecturer and a follower of Andrew Jackson Davis. He soon outstripped the ordinary spiritists, and in 1861 became the head of a society known as the Brotherhood of the New Life, and also the founder of a "community" in New York State, near Lake Erie, known by the "celestial name of Salem-on-Erie." Though the community never numbered over one hundred, the Society embraces over two thousand members in this and other countries, who furnished large sums of money. These members were held together and guided by the "Divine Spirit," in fulfillment of a promise made by God Himself to their earthly leader, T. L. Harris. In time "natural" marriages in the community were annulled, and the sexes commanded by "revelation" to live separately. The result of this was, according to the Chronicle's report, that the community in 1875 emigrated to Santa Rosa, California, to avoid disgrace and exposure. Among the earliest followers of Harris were Lady Oliphant and her son, Lawrence, now Lord Oliphant. From these, it is said, he obtained one hundred and twenty-five thousand dollars. These two followed him to California, and there first learned the scandalous relation of the sexes that existed after the annulment of "natural" marriage. This relation had been carefully concealed from them and from others not resident in the community. They at once renounced all connection with the community, and on threats of suit and exposure, Lawrence Oliphant recovered ninety thousand dollars of his money.
     Of the doctrines now taught by Harris, we can give only a brief abstract from the Chronicle, and a brief one will suffice. The leading one seems to be the "Two-in-one" doctrine, which we take to mean a "unitization of the sex." "Harris and his counterpart are given the celestial names of Chrysantheus and Chrysanthea. They go up into heaven and hold converse with Christ and His Divine Lady, Yessa, who are the Lord Two-in-one. Christ gives Chrysantheus [Harris] the earth for his kingdom, with headquarters at Fountain Grove," Santa Rosa, Cal. "All creatures . . . come to be saved by the Primate [Harris] . . . who is to be called father."
     This is an exceedingly brief and imperfect abstract of the account given by the San Francisco Chronicle of the man who is apparently the founder, or at least the initiator, of the "new movement" that is to-day leading so many New Churchmen astray and commanding a large share of sympathy from others who as yet retain their sanity. What does the Church think of it? E. D.
Title Unspecified 1885

Title Unspecified              1885

     THE Dickens Party, held February 18th, by the Brooklyn Society, was a great success. The Committee hope to clear one hundred dollars.


48


NEWS GLEANINGS 1885

NEWS GLEANINGS              1885


NEW CHURCH LIFE.

PUBLISHED MONTHLY.

TERMS:-One Dollar per annum, payable in advance.

All communications must be addressed to Publishers New Church Life, No. 1802 Mt. Vernon St., Philadelphia, Pa.

PHILADELPHIA, MARCH, 1885.

NEWS GLEANINGS.
     SWEDEN.- According to the latest news from Sweden, Mr. C. Y. N. Manby has been ordained by some of the laymen of the "Swedish Society," the general organization .of the Church in that country. Mr. Winslow's example seems to be contagious. A division of the Stockholm Society seems impending. DENMARK.- See Notes and Reviews.
NEWS GLEANINGS 1885

NEWS GLEANINGS              1885

     CANADA.-The Rev. E. D. Daniels preaches three times every Sunday.-The Rev. S. M. Warren, while in Toronto recently, preached twice for the Society there. He also preached in Parkdale.-The Berlin Society has unanimously adopted the new constitution laid before it a year ago.-The Rev. John E. Bowers is steadily pursuing his work of evangelization in the Dominion. New Jerusalem Tidings publishes reports of his work.
OBITUARY 1885

OBITUARY              1885

     -Pittsburgh (E. E.), Pa., November 28th JOHN PITCAIRN, SR., in his eighty-second year.-Peoria, Ill, December 12th, Miss. CATHERINE DICKSON, aged eighty-four.-Elmwood, Mass., December 19th, Mrs. SARAH LELLY, aged eighty-one.-Detroit, Mich., January 18th, JAMSE B. WAYNE, aged fifty-nine.-Frankford, Pa., January 11th MARY MELLOR, aged seventy-six.-Bainbridge, O., January 21st, JOHN S. DILL, aged thirty-one.-Newton, Kan., January 10th, MRS. CAROLINE G. SAYLOR, aged fifty-three.-Odell, Ill., January 2Sth, MISS. CATHERINE A. JONES-Bridgewater, Mass., January 27th, EDWIN H. KEITH, aged fifty-four.-North Middleboro, Mass., January 19th, MARY H. WILLIAMS, aged fifty-eight- Canton, O., November 16th, Miss. NANCY BAKER, aged ninety-one; January 28th, Miss. ELIZABETH COCK, aged eighty-four.-Yarmouth, Mass., February 1st, FREDERICK MATTHEWS, aged seventy-nine.-Beverly Mass., January 23d, MRS. ELIZA J. PORTER, aged seventy-five.-Ypsilanti, Mich., January 30th, MRS. LOUIE H. DOLE, aged twenty-two, from child birth, of twins. At her funeral the Rev. A. F. Frost baptized the infants.
NEWS GLEANINGS 1885

NEWS GLEANINGS       Various       1885

     ENGLAND.-The Argyle Square Society distribute weekly one thousand hand-bills of the Sunday services.-Mr. Bocowes, Assyriologist at the British Museum, recently delivered a lecture before the Mutual Improvement Society, Camberwell, on the subject of Abram's emigration into Canaan.- The new Temple of the Leeds Society was dedicated on January 28th. It has a seating capacity of two hundred and forty, is built of stone, is finely finished inside, and cost, including ground, about fourteen thousand dollars, and practically is all paid for. The Rev. J. Deans will be pastor of the Society.-The Birmingham Society, Rev. B. B. Rodgers, pastor, at its annual meeting in January reported a member roll of two hundred and sixty-three.
     Liverpool.-The Rev. R. J. Tilson has just completed a continuation to the course of lectures mentioned in my letter of November, and they have been pronounced by all who heard an undoubted success. This second course was on the various articles of the Creed, and Mr. Tilson handled his subjects in his usual thorough and lucid style, shirking no difficult or objectional (to outsiders) points of doctrine.
     Missionary work is being actively taken up in S. W. Lancashire this year. Instead of desultory efforts which have hitherto been made in some parts of the country, the work is to be concentrated upon one place. For the present the movement will be confined to St. Helen's, where there are a few receivers. Sunday-evening services and week-night lectures will be held, and it is hoped that the various societies in Lancashire will spare their ministers once a quarter to assist in this work and in this way help those who are desirous of establishing a Society there.     A. H. W.

     ROME NEWS.-The East.-The Boston Society gained thirty-eight and lost thirty members last year.-The financial troubles of the Providence Society have been satisfactorily settled.-The Rev. B. D. Palmer has organized a Society in Buffalo, N. Y.- The Rev. Chanucey Giles delivered a series of lectures on "Labor and Capital."-The New York Association met on February 23d, in Brooklyn.-On the same date the Maryland Association met at Wilmington, Del. The Rev. Jabez Fox, of Washington, was elected president, and the Rev. James B. Parmelee, of Wilmington, vice-president. The Rev. Chauncey Giles, of Philadelphia, was present at the meeting.-On February 15th, Mr. J. T. V. Croy was ordained by the Rev. Joseph Pettee in Boston. He now lives in Ontario, Iowa.
     The West.-The Detroit Society held a tea-meeting-the first in many years, recently. The Society has prospered under the Rev. Mr. Frost's administration; nearly four thousand dollars were raised last year, the debt was paid off, and all expenses met. The Society numbers one hundred and fifty-three members, young and old.-The Topeka, Kansas, papers devote considerable space to Rev. Mr. Dunham's sermons and lectures.-The Rev. John Goddard, of Cincinnati, and the Rev. L. P. Mercer, of Chicago, exchanged pulpits recently.-During February the Rev. A. O. Brickman continued the work of evangelization in Arkansas, visiting Hackett City, Monticello, Hamburg, and other places.- A course of Sunday-evening lectures, held at Cincinnati during February, was as follows: February 1st. by George Makepeace Towle, Esq., of Boston-"Emanuel Swedenborg;" on the 8th, by the Rev. L. P. Merger, of Chicago-"What the Churches Need; or, the Gospel of the Second Advent;" on the 15th, by Rev. Frank Sewall, of Urbana-"Swedenborg, the Columbus of Theology;" and on the 22d, by the Rev. John Goddard-"Swedenborg, Why we Believe in Him and How."-The Rev. J. B. Hibbard, after leaving Pittsburgh, visited Cleveland, Toledo, and other places in Ohio.-The Rev. Ellis I. Kirk ministers every Sunday to a small but devoted circle of New Churchmen in Concordia, Kansas.
WRITINGS OF TUE CHURCH 1885

WRITINGS OF TUE CHURCH              1885

A. S. P. & P. S. Edition.

Arcana Coelestia. 10 vols     $6.00
Apocalypse Revealed. 2 vols     1.20
True Christian Religion     1.00
Conjugial Love     .60
Miscellaneous Theological Works     .60
Heaven and Hell     .50
Divine Love and Wisdom     .50
Divine Providence     .50
Four Leading Doctrines     .50

     When sent by mail, the following sums must be added to the above prices for postage: T. C. R. 24 cents; A. C. 15 cents per vol.; A. R. 18 cents vol.; C. L., 15 cents; M. T. W. 16 cents; H. H., 15 cents. D P., 11 cents; D. L. W., 8 cents; F. L. D., 10 cents.

Doctrine of Charity. Cloth, limp     $0.06
Summary Exposition of the Internal Sense of the Prophets and Psalms.
In paper, 25 cents; bound .50

For sale at nook Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
LATIN REPRINTS 1885

LATIN REPRINTS              1885

Apocalypsis Revelata. 2 vols., stitched $4.00
Half morocco     5.00
Coronis et Invitatio. Half morocco... 1.00
De Divino Amore, etc. (A. E.) Stitched. .60
Apocahypsis Exphicata. 2 vols.,     " 4.00
Half morocco     5.50 For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
VALUABLE WORKS 1885

VALUABLE WORKS              1885

Words for the New Church.
Vols.     I and II, bound in cloth, price $5.00 each.
Single Numbers, I to XII, 50 cents each.

A Liturgy for the Use of the New Church.
Price, cloth, $1.25; Turkey morocco, flexible, $300.

Authority in the New Church.
By the REV. R. L. TAFEL, PH. D.
Price, $1.50.
For vale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
NEW CHURCH LIFE 1885

NEW CHURCH LIFE              1885

Bound volumes for 1881, 1882, 1883, 1884. Price, $1.25 per volume.

For sale at the office of the New Church Life, 1802 Mt. Vernon Street, Philadelphia.
PORTRAITS OF BISHOP BENADE, Chancellor of the Academy of the New Church 1885

PORTRAITS OF BISHOP BENADE, Chancellor of the Academy of the New Church              1885

The REV. J. R. HIBBARD, D. D.,

The REV. W. F. PENDLETON.

Cabinet size on card-board 12x10 inches. Price, 80 cents each.

These Portraits are printed by the Phototype process, which insures an unfading picture.

For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.
CALENDAR 1885

CALENDAR              1885

1885
PLAN FOR READING THE WORD AND THE WRITINGS.
     Price, 5 cents. For sale at Book Boom of the Academy of the New Church, 110 Friedlander Street, Philadelphia.


49


EDITORIAL NOTES 1885

EDITORIAL NOTES       Editor       1885


NEW CHURCH LIFE
PHILADELPHIA,
APRIL 1885
Vol. V
     READERS of the review which appears in this issue, will be pained to learn that the New- Church Messenger for March 18th says editorially: "His [Dr. Holcombe's] estimate of the exalted function of the external relation of marriage we have read with especial rejoicing." Italics ours.


     IN the New Church, among whose fundamental truths is the one that man can he regenerated and a Church established only in freedom according to reason, every species or appearance of intimidation should be avoided. That a falsity should thus seek to gain a foothold would not be surprising, but that Truth should be allied with intimidation is passing strange. To enforce Truth by fear will not only be unproductive of good, but will hinder the rational acceptance and development of the. Truth. For Truth, to be received in an orderly manner, must be calmly and rationally seen and freely adopted.
     For these reasons the publication of Dr. R. L. Tafel's letter in Skandinaviak Nykyrktidning is to be regretted, even if what he says of the Church in America and England should prove true. He says that if the Swedish Society should accept the "proposition of the order of the New Church"-a proposition violating. the New Church Doctrine of the Priesthood-they need not expect further support from England or America, nor look to these countries for help in the building of the Memorial Temple.

     THE movement in Sweden, among the members and friends of the New Church, toward obtaining the recognition of the Government, and the privilege of constituting the New Church in an external form, is worthy of all aid and encouragement. As is usual in such cases, other things of a related nature have come into; the movement. The Church, in an external form, needs to have a Priesthood. It would have been well to agitate the question of a well-ordered and recognized Priesthood for the New Church in Sweden. In this question, the members of the New Church in other countries would have taken a deep interest; not, it is to be hoped, with; the view of transferring their Priesthood, as existing among them, to Sweden, but with the wish and hope that the brethren in Sweden might proceed calmly and judiciously, looking to the LORD, and giving earnest heed to His teachings on the subject of that office which represents His work of saving human souls. We fear that the steps taken will not promote the object of the movement to which we have referred. If it results in dividing the members of the Church, will not the Government take note of the fact and delay recognition? Would it not be well for our friends to reconsider the matter, and, before proceeding, to determine first whether they will recognize and receive the Priesthood now existing among them, in the office held by a person ordained or whether they regard it more orderly for the Church in Sweden to inaugurate its own Priesthood? In either case, will it not be necessary, before proceeding to action in regard to the Priesthood, to have the members of the Church at least provisionally organized, with some general form of a Church?


     A CORRESPONDENT asks: "Does a New- Churchman do right to vote for prohibition, believing that it would do much good to humanity, and considering the disharmony with the Word and the Writings?" The only answer to this can bean unequivocal "to l he does not do right." If a man's belief is not in harmony with the Word and the Writings, then his belief is wrong and must give way to their teaching. Does he not pray "Thy will, O LORD, be done?" The LORD'S will is done when His Truth is obeyed, however it may differ from what appearances suggest.
     The teaching on this very matter of food and drink is, that "abuse does not take away use, as the falsification of truth does not take away truth, except only in those who are guilty of it." (D. L. W. 331.) The Truth has been, and is daily, falsified by people who read it. Were the Truth prohibited to be read, then people could not falsify it. Therefore it might be concluded that its reading should be prohibited. That this would be a wrong course to pursue is evident without further proof. What is true of spiritual things-of causes, is necessarily true of natural things-of effects. Wine corresponds to Truth, and it is no more right to enact laws prohibiting the sale of wines and other fermented and distilled liquors, than it is to make laws prohibiting the reading of Truth. The belief that prohibition will benefit humanity is based on the fallacy that a man is bettered by being deprived of the ability to commit evil. He cannot be saved, unless he be free to choose good or evil. The body politic can no more cure drunkenness by statutes, than it can reform the thief, the murderer, or the adulterer, by the same means; all it can do is to protect its citizens, by punishing the criminal for the commission of crime.


     THE James' Gazette, of London, publishes an interesting article on the spread of Mohammedanism, contending that Islam, far from being a dying faith, as popularly believed, has more vitality than the Christianity of our day:

     During the past five and twenty years, Mohammedanism has made extraordinary progress in Africa, moving steadily inland and southward. Meanwhile, Christianity is stationary, and, in spite of every effort to extend it, the fetish Christianity of Abyssinia remains almost the only evidence of the white man's religion in Africa outside Egypt proper. The later Asiatic Monotheism is as completely mastering the earlier as it did in the first centuries after the promulgation of the faith of Mohammed. It is a sad thing to say, but it is true, that a Christianized negro is not always as negro improved; while the Moslemized negro becomes a bold, self-respecting man, ready to fight to the death for his religion, or for any cause he may take up . . . The negroes become fanatics, throw aside their fetish-worship, and their moral tone is immediately raised. In all this, the Koran acts a most important part . . . The negroes who are free to choose Christianity, or who . . . have chosen it, think so often that Mohammedanism is the religion best suited to raise the standard of life and morality among their fetish-worshiping fellow-countrymen.


50




     This is quite in accord with the Doctrine that the Mohammedan religion, which acknowledges one God, and the LORD as the greatest Prophet, "was raised up by the Divine Providence of the LORD, to destroy the idolatries of many nations." (T. C. R. 833.) It seems now to be reclaiming the lowest form of idolatry. In view of what is taught (S. D. 4777) of the relation of Christians to the men of the New Church in Africa, it is interesting to note that Mohammedans form a protecting barrier between Christians and the men of the New Church, both in Asia and in Africa, keeping the latter from the contaminating influence of the Old Church.


     FROM the Divine teaching in the Arcana Coelestia (n. 9805, 9806, and 9809), a teaching confirmed by the Word, it is evident that the Priesthood in the Church represents every office which the LORD performs as the Saviour; in other words, all the work of the salvation of the human race. This office is instituted in the Church by the LORD, and not by man; for it is the LORD'S office in the Church, and inheres in the Church wherever and however it is established among men. Where the New Church is, there a New Church Priesthood is in first principles or in potentiality. But even as the external New Church can be rightly formed only by learning from the LORD how it ought to be formed, and by following faithfully His prescriptions, even as the worship and rituals of external worship ought to be performed and administered according to the Doctrine in which they are prescribed, so also ought the internal Priestly function of the Church be established as an external office, by the inauguration of men into the office according to the Doctrine and Order revealed by the LORD. When this is done intelligently and faithfully by the Church as a body, then is it done by the LORD, for His Truth instructs and leads to the act. We have said, when this is done by the Church as a body; and by this we mean when the act of inaugurating a Priest into the office of the Priesthood constitutes a part of the organization of a New Church in a larger form, which organization is effected by rational consent and cooperation of all, or at least of the larger part, of those in a country who receive the Heavenly Doctrines. Such action should never be hasty. It is due to the Church, from those who are blest by her Doctrines, that no step affecting the general welfare should be taken without calm and deliberate consideration, and without as great a unanimity as can possibly be attained. There is no need for haste. The New Church of the LORD is to endure forever. Delay in action for the sake of greater unanimity can only result in good. Haste in action introduces dissension and delays good results. Counseling together and calm deliberation are of wisdom; partial action, local action, and hurried attempt at organization are of un-wisdom. We must regret the course pursued by some of our Swedish brethren; not because it may affect the prospect of obtaining material aid from other countries, but because it is unwise, contrary to order, against charity, and may indefinitely postpone the right establishment of the New Church in their country. This is of higher importance than civil recognition and civil rights, but the attainment of even these may be delayed by the unseemly haste of those who would lay the hands of inauguration on their fellow-men without the LORD'S warrant. We hope that our brethren in Sweden will reconsider their action, and, resolving to be patient, will take friendly counsel together and act according to the LORD'S Word and Doctrine.


     A READER who believes that the Word, being written by correspondences, has no relation to material things, desires to know how the LORD, who "is the fixed Sun of the spiritual world and, as we believe, unchangeable, . . . could have become finited in the person of JESUS.
     Two misapprehensions seem to be involved in this position, one in regard to the Sacred Scriptures, the other in regard to the LORD.
The law applying to the first eleven chapters of Genesis is here applied to the whole Word. It is indeed true that the history contained in Genesis i-xi, does not record actual facts, but is what the Writings denominate "made history." But in the beginning of the explanation of Genesis xii, in the Arcana, occurs the explicit statement:

     From the first chapter of Genesis up to here, or rather to Eber, were not true histories, but made histories, which, in the internal sense, signify things celestial and spiritual. In this chapter and in the following are histories not made, but true histories [things having occurred as there recorded, see A. C. 1408], which in the internal sense likewise signify celestial and spiritual things- A. C. 1403.

     The Writings throughout bear evidence that this applies to all the historical books of the Word-to Moses, Joshua, Judges, Samuel, Kings, and the four Gospels. (See also A. C. 66.)
     The second misapprehension-that in regard to the LORD-may he corrected by a careful study of the work on the Divine Love and Wisdom, where the Sun of the spiritual world and the nature and relation of things Divine, spiritual, and natural are fully treated of. That the LORD JESUS CHRIST was born into the world in the flesh, as the Gospels record, is repeatedly declared in the Writings. His assumption of a material human did not finite the Infinite, any more than a man's skull sets bounds to the flight of his thoughts and the extension of his affections. It is necessary to bear in mind the fundamental truth that "the Divine fills all spaces without space." (D. L. W. 69-72, 7-13.) The following throws light on the subject in general:

     "It has been told me from heaven, that in the LORD from eternity, who is JEHOVAH, before the assumption of the Human in the World, there were two prior Degrees actually, and the third Degree in potency, as they also are with the angels; but that after the assumption of the Human in the world, He super- induced also a third Degree, which is called the Natural, and that by this he became a man similar to man in the World, but with the difference, that this Degree, like the prior ones, is Infinite and Uncreate, but that those Degrees in angel and in man are finite and create. For the Divine, which filled all spaces without space, also penetrated to the ultimates of nature; but before the assumption of the Human there was a Divine influx into the Natural Degree mediately through the angelic Heavens, but after the assumption immediately from Himself, . . . This was the reason that the Sun of the angelic Heaven, which is the first proceeding of His Divine Love and Divine Wisdom after the assumption of the Human, shone forth with more eminent radiance and splendor."-D. L. W. 233.

     THE extensive circulation of the letter of the Word throughout the world by the various Bible Societies cannot fail to produce important results. What those results will be remains to be seen, though it is quite certain that they will not be what the promoters of the distribution expect. Since 1874, six millions of dollars have been expended by the American Bible Society and one hundred and eighty millions of Bibles have been distributed by all the Societies combined.


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CONVERSATIONS ON EDUCATION 1885

CONVERSATIONS ON EDUCATION              1885

     [CONTINUED.]

     THE idea of the LORD as a Giver is a first idea growing out of the unconscious into the conscious life of every child, from the relation to its parents, and this idea should be strengthened and enforced by the teaching that all things of life are the LORD'S gifts, even the parents and teachers. The LORD is the Creator and the Giver of all. This Truth ought to be implanted as a first of the remains necessary to regeneration, and on the quality and quantity of which regeneration depends.
     There is nothing connate with man, except the faculty of understanding and the inclination to love. (See T. C. R. 70.) These constitute the "something spiritual," by which man is distinguished from brute animals. (D. P. 275.) On this point Doctrine teaches:

     From this, that the Divine Essence Itself is Love and Wisdom it is that man has two faculties of life, from one of which he has Understanding, and from the other Will. The faculty from which is the Understanding, derives all it has from the influx of Wisdom from God, and the faculty from which is the Will derives all it has from the influx of Love from God. Man's not being justly wise, and not loving justly, does not take away the faculties, but only closes them up [includit illas] and, so long as it closes them up, the understanding is indeed called understanding, and the will is likewise [called will], but still, essentially, they are not so; wherefore, if those faculties were taken away, all the human would perish: which is to think, and from thinking to speak and to will, and from willing to act. Hence, it is evident that the Divine in man resides in those two faculties which are the faculty of being wise, and the faculty of loving; that is, that he is able.- D. L. W. 30.
     Man is a receptacle of God, and a Receptacle of God is the image of God, and because God is Love Itself and Wisdom Itself, man is a receptacle of these, and the Receptacle becomes an image of God as it receives . . . . Man is born into no science, that he may be able to come into all, and progress into intelligence, and by this into wisdom; and he is born into no love, that he may be able to come into all, by the applications of the sciences from intelligence, and into love to God by the love to the neighbor, and thus be conjoined to God, and by it become a man, and live to eternity.- T. C. R. 48.

     The term "faculty" is defined in the Writings in two senses. In the first, faculty is an active force, and thence a power; or, as applied to the mind, something original, natural; something to be formed. In the second sense faculty is used to designate ability to receive, or receptibility. (A. C. 6148.)
     The faculties of will and understanding always exist, even with devils and satans. They are not man's, but the LORD'S with man. Man cannot destroy them, but he can close them up. Into them the LORD flows immediately.

     Man is not born a science, like a beast, but he is born a faculty and inclination-a faculty to know, and an inclination to love; and he is born a faculty not only to know, but also to be intelligent and wise; and he is also born a most perfect inclination, not only to love the things which are of self and of the world, but also those which are of God and of heaven. Consequently, man is born an organ, which only lives by external senses, and at first by no internal ones, for the reason that he may successively become a man, at first natural, afterward rational, and at length spiritual. This could not be done, if he were born into sciences and loves, like beasts; for connate sciences and affections end [or finite) that progression; but connate faculty and inclination end [or finite] nothing Wherefore, man can be perfected in science, intelligence, and wisdom to eternity. . . It is impossible for man to take any science from himself, but he must take it from others, since no science is connate with him; and since he cannot take any science from himself, neither can he take any love, since, where there is no science there is no love; science and love are inseparable companions, nor can they be separated any more than will and understanding, or affection and thought, yea, no more than essence and form. Wherefore, as man takes science from others, so love adjoins itself to it as its companion. The universal love, which adjoins itself, is the love of knowing, of understanding, and of being wise . . . Man is born into the inclination to love, and thence into the faculty to receive sciences, not from himself, but from others, that is, through others. It is said through others, because these do not receive anything of a science from themselves, but from God.- C. L. 134. T. C. R. 48.

     The first knowledge, called forth by the universal love of knowing, enters through the senses, and according to the genius of the infant, one or the other sense may be the medium of this first science.

     That man has no connate ideas, may evidently appear from this, that he has no connate thought, and where there is no thought there is no idea; for one is of the other, reciprocally. This may be concluded from infants newly born, that they cannot do anything but suck and breathe. That they can suck is not from anything connate, but from continual suction in the mother's womb; and that they can breathe is because they live, for this is a universal of life. The very senses of their body are in the greatest obscurity, and from this they emerge successively by means of objects; in like manner, their motions [are acquired] by habits. And successively as they learn to lisp out words and to sound them, at first without any idea, there arises something obscure of phantasy, and as this grows clear, there is born something obscure of the imagination, and thence of thought. According to the formation of this state, ideas exist, which, as was said above, make one with thought; and thought from none increases by instructions. Wherefore men have ideas, yet not connate, but formed, and from these flow their speech and actions.- T. C. R. 335.

     Thus is taught the order of progression in the development of the mind. Phantasies are the first beginnings of ideas; a child cries for the moon or tries to catch a sun-beam. These beginnings become ideas, when the child can connect things together in series. First is the phantasy, then, by degrees, come ideas less fallacious and obscure; finally, thoughts, and from these speech and action. An idea is the image of the thing itself in the mind. Ideas come slowly. Inasmuch as the first five years of a child's life is the age of phantasy, fallacy, and obscurity of thought, where the LORD is doing the work of storing up remains and preparing the mind for ideas, no systematic instruction should be begun during that age. In these years and in succeeding years of childhood up to the time when a person can decide between right and wrong, the faculties of will and understanding are being formed; and are, therefore, as yet not predicable of the person.

     Of these faculties Doctrine teaches further:

     All of the life of man consists in the faculty that he can think and that he can will; for if the faculty of thinking and of willing is taken away, nothing of life remains; and the very most of life [ipsissimum vita] consists in thinking good and willing truth, as also to will that which one believes true.- A. C. 4151.
     The faculty of receiving good comes from good, that is, through good from the LORD. For unless the good of love in- flowed from the LORD, no man would ever have the faculty of receiving truth or good. The influx of the good of love from the LORD makes all things within man to be disposed to reception. . . . The faculties of receiving truth and good are in man immediately from the LORD, nor does any help to acquire them for himself come from man; for man is always kept in the faculty of receiving good and truth; from that faculty he has understanding and will.- A. C. 8148.
     In the heavens there are three things that succeed in order; namely, the celestial, the spiritual, and the natural. The celestial makes the inmost heaven; the spiritual the middle heaven; and the natural proceeding from the spiritual the ultimate heaven. These same three things are in man, and in him they succeed in like order as in the heavens (for the regenerated man is a heaven in the least form corresponding to the Greatest One), but the faculties receiving them are called the Voluntary, the Intellectual, and the Scientific, from which is the cogitative or imaginative of the external or natural man. The voluntary receives the celestial or good; the intellectual receives spiritual or the truth thence; and the scientific, which makes the intellectual of the natural man, closes them [concludit illas]. In the Word the voluntary is signified by the "weaver" because the voluntary inflows into the intellectual and weaves it, even so that the things in the intellectual are textures from the voluntary; for what the voluntary wills, this it forms so that it appears to the sight in the intellectual, that sight is thought.- A. C. 9916.
     (See further on the two faculties D. L. W. 30, 240, 264, 267, 162, 266, 425; T. C. R. 658, 703A. C. 6527, 3820, 9648.)


52



     Man is thus a mere organ of life. (T. C. R. 362, 364, 470, 504.) An organ is an instrument by which something can be done, or a condition which renders possible the manifestation of a faculty; a condition so organized, i. e., arranged and ordered, that is can become an agent, be acted upon, re-act, co-act, and thus bring into effect an end or a purpose. In this sense man is an organ of life.
     Life is the activity of the Divine Love. Man, therefore, is an instrument of this activity. He is such an organ both spiritually and naturally. And to the end that he may be such an organ there are in his spiritual (or internal) and in his natural (or external), by creation, the-two faculties of life, from the one of which he has understanding, and from the other, will.
     These two faculties of acquiring knowledge or intelligence, and of loving, become rationality and liberty. The faculty of acquiring knowledges, when formed, is rationality; and the inclination to love grows into liberty. By the one he may understand what is true and good, by the other he can- do what is true and good.
     Man's position in the spiritual world is essential to the formation of these faculties. Their formation involves the extremest care and delicacy in protecting them from injury. They require the most tender dealing, and should be kept under a wise affection-not subjected to hard reason, but to a firm yet tender affection.
     The influx of the Divine Wisdom develops the faculty of the understanding; but the inclination to love is developed by the LORD'S love, the influx of which is universal. There is no such thing as more or less influx. The influx from the LORD is constant and the same with all, but its reception varies.
     The two faculties are the Divinely given ability to grow wise and to love. They exist by creation and are preserved perpetually with man by influx from the LORD. Taken together they make man an organ recipient of the Divine and thus conjoin him to the LORD. For, be it borne in mind, faculty is receptibility- ability to receive-and though at first in germinal form, it can be increased indefinitely.
     Instruction must first be information, and afterward successive formation. From a state of potential understanding and willing, man comes gradually into an actual state of understanding and willing: This is formation. In the proportion that the infant-man passes gradually and slowly out of the animal state of his birth, he comes more distinctly into the human state, or the state of man. This entire formative period is the period of the instruction and education of the child, and is the period with which parent and teacher are concerned. During this period, man actually acquires sciences, and the beginnings of intelligence and wisdom, and his inclination to love develops into actual loving.
     Reckoning the average life of man as eighty years, one-fourth of this time is devoted to his instruction and education-his preparation to be a man. Any curtailment of this time is an injury to the future, the real, man. For this reason a child should not be forced to do a man's or a woman's work before it reaches adult age. And what is true of the whole period of instruction and education in general, is true of all the lesser periods of the child's life in particular; parent or teacher must not anticipate by forcing the natural development of the child's mind. The child is not a man, but it is gradually becoming a man.
     Rationality and Liberty, when formed, constitute the understanding and the will. In their formation the co-operation of the two worlds-the spiritual and the natural- and of many beings in both worlds, is necessary. From his organization man is a subject of the two Worlds, and the Divine Providence places him in the midst between heaven and hell.

     There are two faculties from the LORD with man, by which man is distinguished from beasts. One faculty is, that he can understand what is true and what is good; this faculty is called Rationality, and it is the faculty of his understanding. The other faculty is, that he can do the true and good; this faculty is called Liberty, and is the faculty of hi is will. For man can, from his rationality, think whatever he pleases as well for God as against God; and for the neighbor and against the neighbor; and he can also will mind do what he thinks; but when he sees evil and fears punishment he can from freedom desist from doing [it]. From these two faculties man is man, and is distinguished from beasts. These two faculties are Oman's from the LORD, and are continually from Him, nor are they taken away from him; for if they were taken away, his human would perish. In these two faculties the LORD is with every man,-with the evil and with the good; they are the LORD'S abode [mansio] in the human race; hence it is that every man, the good as well as the evil, lives to eternity. But the LORD'S abode is nearer with man, as man, by means of those faculties, opens the higher degrees; for by their opening he comes into the higher degrees of love and of wisdom, thus nearer to the LORD. From this it may appear, that as those degrees are opened, man is in the LORD and the LORD in him.- D. L. W. 240.

     Clearly, then, it is inmost important to the future man, that during infancy and childhood the training of the faculties which may become rationality and liberty shall be most orderly and careful. The doctrine just quoted shows how the faculty, as a mere ability, becomes an understanding formed, and a love formed, which give man rationality and liberty. These cannot exist with man until he has passed through the formative period, which, on an average, covers a space of twenty-one years. To train the understanding is a comparatively envy matter, but to educate the will is most difficult, and yet it is most important to the child.
     In punishing a child the idea should be impressed upon its mind a evil spirits have teen leading it on to wrong-doing, only too glad that time child has allowed them to be with it, and now they delight in the fact that the child is being punished. The child should be taught that in giving way to the influence of evil spirits it goes to the punishment, not the punishment to the child.
     Spiritual equilibriums in its essence is freedom, for it is between good, which is from heaven, and evil, which is from hell, and between the true and the false, and these are spiritual; wherefore to be able to will good or evil, and to think the true or the false, and to choose one in preference to the other, is freedom. This freedom is given to every man from the LORD, nor is it ever taken away. In its origin it is indeed not man's but the LORD'S, because it is from the LORD, still it is given to man with life as his own. And this for the reason that man may be reformed and saved, for without freedom there is no reformation and salvation.- H. H. 597.
     (See further on the subject of Rationality and Liberty D. L. W. 264, 425, 116, 258.)

     Liberty and rationality are not man's but the LORD'S with man. They appear to be man's, but he has no right to claim them. The good he chooses is not his, neither is the evil. If man claims his proprium he can never get rid of it. Evil spirits love to hold man in the idea that he owns his evils, or has appropriated them. Thus they keep possession of him, and he cannot shake them off.
     [TO BE CONTINUED]


53


ORIGIN OF ADULTERIES 1885

ORIGIN OF ADULTERIES              1885

     WHENCE comes the licentious and adulterous condition of the Christian world? is a question of deepest interest.
     To the New Churchman the answer is found in the Revelations made by the LORD in His Second Coming.
     "Whatever things exist in the spiritual World, according to their qualities, are turned to representatives in the natural world of spirits." (S. D. 4230.) That is, in the world of spirits between heaven and hell, in which man as to his spirit is while in the natural world. Hence, whatever affects those in the world of spirits, coming from either heaven or hell, affects also the spirits or minds of men upon the earth. And whatever affects the minds of men, tends to and presses to come forth into corresponding acts and deeds in the natural life.
     "There were some, concerning whom [I have spoken] before, who believed they could be saved by faith alone, however they have lived;. . . and when these spake with each other concerning faith alone, or faith separate from charity, there existed thence in the world of spirits the most obscene representation of adulteries, at which I shuddered. From this it appears what kind of spiritual' thing such [a doctrine] is, and that that sphere flows into the sphere of the foulest adulteries, and they agree." (S. D. 4230.)
     "I asked the angel: 'Why didst thou say that there are spiritual and natural adulteries, why not evil doers and impious?'
     "He replied: 'Because all they who regard adulteries as nothing, that is, who believe they are not sins, and commit them from this confirmed belief and purpose, are in their hearts evil doers and impious; for the human conjugial and religion go together at the same pace, and every step and movement from religion and to religion is also a step and movement from and to the conjugial which is peculiar and proper to the Christian man.'
     "To the question what that conjugial is, he said: 'It is the desire of living with one only wife, and a Christian man has this desire according to his religion.'
     "Afterward I grieved in spirit that marriages, which in the ancient ages had been most holy, were so ruinously changed into adulteries. And the angel said: 'It is the same at this day with religion; for the LORD saith, that "In the consummation of the age shall be the abomination of desolation foretold by Daniel; and there shall be great affliction, such as was not from the beginning of the world.'" (Matt. xxiv, 15, 21.) The abomination of desolation signifies the falsification and deprivation of all truth; affliction signifies the state of the Church infested by evils and falses; and the consummation of the age, concerning which these things are spoken, signifies the last time or end of the Church; the end is now, because there remains no truth which is not falsified, and the falsification of truth is spiritual whoredam, which acts as one with natural whoredom, because they cohere." (C. L. 80.)
     "Since those things are at this day unknown, it is allowed to declare the reason why to commit adultery in the spiritual sense signifies to pervert those things which are of the doctrine of faith an charity, thus to adulterate goods and falsify truths. The reason is, which is at this day an arcanum, that conjugial love descends from the marriage of good and truth, which, is called the heavenly marriage; the love which flows in from the LORD which is between good and truth in heaven is turned into conjugial love on earth, and this by correspondence; hence it is that the falsification of truth is whoredom, and the perversion of good is adulteration in the internal sense . . . The reason why, at this day, in the kingdoms where the Church is, adulteries are made light of by the generality of persons is, because the Church is at its end, and thus there is no longer any faith because no charity, for one corresponds with the other; where there is no faith the false is in the place of faith, and evil is in the place of good, and hence it flows that adulteries are no more reputed as crimes; for when heaven is closed with man such things flow in from hell.
. . . . From these considerations it evidently appears whence it is that adulteries in themselves are so heinous and are called abominations, namely, from their corresponding to the marriage of the false and evil, which lathe infernal marriage; and, on the other hand, why genuine marriages are holy, namely, from their corresponding to the marriage of good and truth, which is the heavenly marriage; yea, genuine conjugial love descends from the marriage of good and truth, thus out of heaven, that is, through heaven from the LORD; whereas the love of adultery is from the marriage of the false and evil-thus from hell, that is, from the devil." (A. C. 8904.)
     "At this day adulteries reign even from the false of doctrine." (Tract on Marriage, page 8.)
     "From every conjunction of evil and the false in the spiritual world there flows forth a sphere of adultery, but only from those who are in falses as to doctrine and in evils as to life, and not from those who are in falses as to doctrine, but in goods as to life, for with the latter there is not the conjunction of the evil and the false, but only with the former. That sphere indeed flows principally from the priests who have taught falsely and lived in evil, for these have also adulterated and falsified the Word. From such, although they were not adulterous in the world, adultery is nevertheless excited . . . The reason why adulteries are held in less abhorrence with Christians than with the Gentiles-yea, than with some of the barbarous nations-is because in the Christian world at this day there is not the marriage of good and truth, but the marriage of evil and the false, For the religion and doctrine of faith separated from good works is a religion and doctrine of truth separated from good; and truth separated from good is not truth, but, when interiorly looked into, is the false. And good separated from truth is not good; but when interiorly looked into is evil. Hence there is in the Christian religion [a doctrine of the false and evil, from which origin flows in the lust and favor of adultery from hell; and hence it is that adulteries are believed to be allowable, and are practiced without shame in the Christian world;, for, as has been said above, the conjunction of evil and the false is spiritual adultery, from which, according to correspondence, exists natural adultery." (A. E. 1007, 1008.)
     "And I saw a woman sitting upon a scarlet beast full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet, and decked with gold and precious stones and pearls, having a golden cup in her hand, full of abominations and uncleanness of her whoredom. And upon her forehead was a name written, Mystery, Babylon the great, the mother of whoredoms, and abominations of the earth."-Rev. xvii, 3, 4, 5.
     Protestant writers generally and truly recognize, in the woman here described, the Roman Catholic religion. But while they see in that religion "the mother of whoredoms," they do not so generally think of the Protestant sects which have come forth from her as daughters.


54


CURE FOR CONCEIT 1885

CURE FOR CONCEIT              1885

     THE pride of self intelligence is one of the most prevalent evils of the time. The gratification of this pride is the inmost source of delight with the great majority of people. Whatever opposes it, hurts like a cinder in the eye; there is no peace until it is removed.
     Such pride and its delight are opposed to all heavenly delight, to friendship, to conjugial love, to the love of truth, to the love of use, to the love of the LORD Himself. It must, therefore, be removed before these heavenly loves can enter with their ineffable peace, happiness, and delight. How can this be done?
     Doctrine teaches that there are internal means by which such pride can be removed, and that there are external means flowing from them.

INTERNAL MEANS.

     The internal means are plainly and distinctly taught in the following doctrine concerning true intelligence:

     True intelligence and wisdom is to see and to perceive what is true and good, and thence what is false and evil, and to distinguish them skillfully, and this from interior intuition and perception. With every man there are Interiors and Exteriors. The Interiors are those which are of the Internal or Spiritual man; but the Exteriors, those which are of the External or Natural man. As interiors are formed, and make one with exteriors, so man sees and perceives. The interiors of man cannot be formed except in heaven, but the exteriors are formed in the world. When the Interiors are formed in heaven, then those things which are there inflow into the externals, which are of the world, and form them to correspondence; that is, that they may act as one with them. When this is done, man sees and perceives form interiors. That interiors may be formed the only one means is that man looks to the Divine and to Heaven, for, as was said, interiors are formed in heaven. And man then looks to the Divine when he believes the Divine, and believes that all good and truth are thence, and thence all intelligence and wisdom. And hue then believes the. Divine when he wills to be led by the Divine. Thus and not otherwise are the Interiors of man opened. The man who is In that faith, and in life according to faith, is in the potency and faculty of understanding and of becoming wise. But to become intelligent and wise he ought to add many things, not only those which are of heaven but those which are of the world. Those which are of heaven from the Word and from the Church, and those which are of the world from sciences. So far as man adds and applies to life, so far he becomes intelligent and wise, for so far the interior sight which is of his understanding, and the interior affection of his will, are perfected. The simple of this kind are those with whom the interiors are opened but not thus cultivated by truths spiritual, moral, civil, and natural. These perceive truths when they hear them, but do not see them in themselves. But the wise of this kind are those with whom the interiors are not only opened, but also cultivated. These both see truths in themselves and perceive them. From this it is manifest what is true intelligence and wisdom.- H. H. 351.

     The above is a contrast to the state of those who are in the pride of self-intelligence from the love of self. To the means pointed out in the above one more of great importance is added: marriage.

     When man, from time love of being wise, procures to himself wisdom, and loves it in himself, or himself on account of it, then he forms a love which is the love of wisdom and is meant by the good of truth or good from that truth. There are thus two loves with man, of which one, which is the prior, is the love of being wise, mind time other, which is posterior, is the love of wisdom. But this [latter] love, if it remains with man, is an evil love, and is called the pride or love of one's own intelligence. That it is provided from creation that this love is taken from the man, lest it destroy him, and is transcribed into the woman, that it may become conjugial love which reintegrates him, will be confirmed in the following.- C. L. 88.
     Because every man from nativity inclines to love himself, lest man should perish from the love or self and from the pride of his own intelligence, it was provided from creation, that that love of the man be transcribed into the wife, and in her there is implanted from nativity to love time intelligence and Wisdom of her man, and thus the man. Wherefore the wife continually draws the pride of self intelligence of her man to herself, and extinguishes it with him, and vivifies it with herself and thus turns it into conjugial love and fills it with pleasantnesses above measure. This is provided by time LORD, lest the pride of self-intelligence infatuate the man so far that he believe himself to understand and be wise from himself, and not from the LORD, and thus will to eat from the tree of the knowledge of good and evil, and thence to believe himself similar to God and also God, as the serpent, who was the love of self intelligence, said and persuaded. Wherefore man after eating was ejected from paradise, and the way to the tree of life was guarded by a cherub. The spiritual paradise is intelligence. Spiritually to eat from the tree of life is to understand and be wise from the LORD and spiritually to eat from time tree of the knowledge of good and evil is to understand and be wise from self.- C. L. 353.

     From the above it appears how important is true marriage, for unless marriage is real, the man does not love his wife and she is unable to draw his pride of self-intelligence to herself and extinguish it with him.
     It behooves every one to look forward to marriage, and at the same time not to enter such a state hastily. From this teaching it may be expected that those who have entered the marriage state will grow less and less conceited. And it may perhaps be inferred that married men have less excuse for their conceit than young unmarried men, as they have more powerful means of overcoming it.

EXTERNAL MEANS.

     By the external means of removing self-conceit here are meant external actions and conduct from an internal principle. It is taught, if man in worship assumes a holy external with the internal purpose of disposing himself to receive influx from the LORD, that it does so dispose him; that is, if he forces his external into order not for the sake of appearance, but because it is right, such external order promotes the reception of internal order. On the same principle does it not follow, that if man disposes his external actions and conduct to represent internal humility with the end of enabling him time better to receive internal humility from the LORD, it will have a similar effect? Will it not be an assistance m - overcoming conceit? To illustrate. If he, when tempted to put himself forward unduly, restrains himself, to give others a chance to talk or act because it is right and proper so to do, even if he cannot on the instant overcome the persuasion that his ideas are brilliant, will it not help him to overcome conceit? A gain, ought one not, when tempted to answer sharply those who criticise him, restrain himself externally even though he cannot at once recover from the internal would? And so on through the many ways in which conceit manifests itself, such as tone of voice, gesture, etc. And here arise many questions. How ought one to act toward those in higher offices when he cannot agree with them? How ought one to act toward his equals in office? and how to those in lower offices? How can one show by actions that offices are to be respected both by those in office and by those to whom they minister? In general that one ought to be respectful in tone of voice and manner when differing from those who are older, or who occupy higher offices, no one can doubt. And that one ought to be courteous without patronizing those who are younger, or who occupy lower offices, is also beyond doubt. One of the most difficult positions for a young man, is to differ from an older man and be right. He has a hard struggle not to be conceited about it, though he has no just cause for elation, as he will think when he is an old man and is wrong. And again it appears to be hard for some old men to have a young man differ from them and not to think him conceited, though very few think young men are conceited when they agree with them.

55


Yet the young man may be just as conceited in one case as in the other. A young man will feel the reproof to his conceit much more when he is treated with dignity and courtesy and nothing is said of his being a conceited young upstart. One thing the young have to learn, and that is, that ideas are not so scarce that they need to express every one they get. The young, when it becomes necessary to state their difference from older people, ought not to press their opinions too strongly, and the opposite opinion of those who are older ought to lead them to pause and reconsider.
     Every one who is not conceited is ready to learn from any one, even from a very conceited person Every one ought to force himself to learn and profit by those things which come from others, even though their conceit does strike hard against his.
     These are some of the external means which will be of service as supplementary to the internal means of curing the pride of self intelligence.
EVANGELIST 1885

EVANGELIST              1885

     "BEHOLD I make all things new" signifies "a New Church with all and single things in it." (A. R. 886.) This New Church is to be formed by the Internal Sense of the Word now laid open in the Writings of that Church. (T. C. R. 772-785; A. R. 960.) Its worship is to be from the goods of love and the truths of faith revealed by the Internal Sense of the literal prescriptions of the representative worship of the Jewish Church. (H. D. 248; Doct. LORD 65; A. C. 3478, 3480; T. C. R. 670.) The priesthood of the New Church and its work is to be governed by the laws of Order revealed by the Internal Sense of the laws governing the priesthood! of the representative Jewish Church, described in the letter of the Word. (A. R. 854.) The duties of New Church priests are given in a nutshell in the teaching of the Arcana, concerning the ministration of Aaron. There it is said of the priests that "they presided over worship and also taught, therefore, by their ministry, worship and evangelization is signified." "Worship which is truly worship is from the good of love and the truths of faith."
     Evangelization is the annunciation concerning the LORD and concerning His Advent and concerning the things which are from Him which are of safety and of life eternal." (A. C. 9925.)
     This very clear teaching makes it evident that the New Church, in pursuing the course of consulting Old Church customs instead of the Divine Truth of the LORD in the matter of church work, has also been amiss in thus following the lead of the Old Church, and calling the work of church extension "missionary work," and speaking of the priest who ministers to this use as a "missionary.
"Evangelist" is his designation, the one given to him by the LORD in the Writings, and his work is "evangelization." "By 'evangelizing' is signified to announce the Advent of the LORD and His kingdom, for 'evangel' is a glad announcement." (A. R. 478.) "'To evangelize' signifies to announce the Advent of the LORD." (A. E. 612.) "'To evangelize' signifies to preach . . . the LORD and heaven." (A. E. 365.) "By evangelizing' is signified annunciation concerning the Advent of the LORD and His Kingdom . . . also that the New Church is descending out of Heaven from Him." (A. R. 626.)
     Never before in the history of the Churches on this earth has an evangelist been so richly provided with the requisite knowledges for preaching "the LORD," "His Advent," "His Kingdom," "Heaven," and "the things which are from Him, which are of salvation and eternal life." The LORD speed him in the glorious work of making the glad announcement of His Coming by the Revelation of the Internal Sense of the Word in the Writings of the New Church: of preaching to people about "Heaven" and the "New Church, descending out of Heaven from God"; and of collecting, inaugurating, and instructing them therein (A. R. 813), so that they will join in the chorus, "How delightful upon the mountains the feet of the evangelist who maketh to hear peace, who evangelizeth good, who maketh to hear salvation, who saith to Zion, thy King reigneth." (Isaiah lii, 7.)
TO WHICH ALCOHOL DOES SWEDENBORG REFER? 1885

TO WHICH ALCOHOL DOES SWEDENBORG REFER?              1885

     IN Conjugial Love (n. 145) Swedenborg states that alcohol corresponds to wisdom purified.
     To the chemist of to-day there are innumerable alcohols, varying greatly in properties and effects, but possessing certain common qualities that bring them under one class name. True, the mention of alcohol, unqualified, means now, as it always did, the alcohol of the distillation of saccharine substances; and so we may assume that this is the one to which the note in Conjugial Love applies.
     But possibly it may be demonstrated that the note cannot apply equally to all alcohols.
     The word alcohol originally meant the essence, the finest, and in the chemistry of Swedenborg belongs actually to those particles which he regarded as the finest in a substance. And here a discrepancy can be explained. Alcohol is no longer regarded as an essence; it does not, so it is claimed, exist in nature, but is always a product of decomposition. If, however, the truth of Swedenborg's division of matter is admitted, it will be seen that the particles that are to become alcohol pre-exist, even if the alcohol itself does not. When, then, by distillation alcohol is obtained, it represents the essence of the substance whence it is derived; and in this sense Swedenborg's remarks apply to all alcohols.
     But have all alcohols a good correspondence? Certainly not. Many are exceedingly poisonous, and affect man injuriously, no matter in what quantities taken. Many are unstable and soon decompose. But the ethylic alcohol of vinous fermentation is quite stable, does not injure when taken in suitable amount, and is the most volatile, hence the finest distillation.
     Among the other alcohols that appear in the manufacture of the ethylic is amylic alcohol. That this cannot be referred to by Swedenborg is evident; for it is poisonous even in minute quantity; is less volatile, and so remains behind after certain kinds of re-distillation; is decomposed by currents of oxygen (ozonized), that do not affect the ethylic, and can be made to pass off with watery vapor, leaving the ethylic alcohol pure and uncontaminated.
     Butylic alcohol cannot be referred to, since with the amylic it constitutes fusel oil.
     Methylic alcohol is out of the count, for it appears but rarely, and is mainly the product of the destructive distillation of wood. It is, however, less poisonous than the last two mentioned. It burns with less heat than ethylic alcohol, and is somewhat heavier.
     Prohylic alcohol is depressing in its effects, and, moreover, remains mostly in the residues of manufacture of ethylic alcohol from beet-root, grain, molasses, etc.


56



     From all this, then, it is evident that only ethylic alcohol answers the requirements of high correspondence of alcohol; it gives off the greatest heat, when burned; it is quite stable; it is not essentially poisonous; and it is very volatile; it is "spirits most highly rectified." (C. L. 145.)
ELEANOR 1885

ELEANOR       EDWARD POLLOCK       1885

     CHAPTER IV.

     Chestnuting.

     OWING to Mrs. Mayburn's treatment or to a healthy body or to both combined, Dick's sprained ankle grew rapidly better, and he soon was able to go about with ease. But he showed no disposition to go home and his new friends seemed in no hurry to part with him. His cheerful presence was equally welcome to Mr. Mayburn in the fields, or to Mrs. Mayburn as she attended to her feathered flocks, as it was to Eleanor in the house or in the afternoon rambles they took. A brighter sphere pervaded the staid old house. The evenings were no longer spent in silence, and Mr. Mayburn laughed several times, and on one or two evenings did not turn to Paul till nearly nine o'clock.
     It was several days before Eleanor gave a definite answer to Dick's request to accompany her to the church social at Mr. Pasplate's. Probably his eagerness, combined with the knowledge that there was no one else with whom he could go, had something to do with this delay. So well did she act her part, that he gave up hopes. He fancied that there had been a little tiff between her and Mr. Plowman, and she was waiting to "make it up." But the day before the "party," as he persisted in calling it, and thereby giving her religious scruples a shock each time, something occurred that caused him to change his mind. They 'were out in a strip of woods not far from the house hunting chestnuts. It was a warm afternoon, and Dick seemed to prefer hunting to actual finding, if idle poking among the dry leaves with his cane, or lying stretched at full length on them can be called hunting. Eleanor, on the contrary, was energetic in her search. She accused him of being "lazy." And he responded, saying that she was "utilitarian." She was not sure what this meant, but responded with an emphatic denial. He was highly pleased that he was working up a neat little quarrel, when she exclaimed:
     "There, it's lost!"
     "What is lost?"
     "Why, that chestnut you just covered up with your stick," she replied, as she searched among the leaves. "Oh! here it is, and what a big one I"
     "So it is," said he, taking the nut she held up and eating it, "and a very good one, too."
     "If you are going to eat all I find I shall keep away from you."
     "That is the first one of yours that I have eaten, and it looked so tempting that I could not resist."
     I don't believe that you've found any at all."
     "Haven't I! just look here," and he showed a small handful.
     And just look here," she replied, holding forth her apron with a considerable number in it. "You are no use at all in chestnuting. You do not care whether you find any or not."
     He sat down - on a convenient tree trunk and said, "Nellie, you do not understand the philosophy of chestnuting."
     "I find more than you do, anyhow."
     "That only proves my assertion."
     "Well, what is it?"
     "Come sit down here a bit while I explain," "No, I came out to hunt chestnuts."
     "If Mr. Plowman had asked you I know you would!"
     "Would I?"
     "At least I think so."
     She did not deny the imputation, and he thought it very provoking in her not to do so. He insisted to himself that he was not in love with her, and yet he did not like Mr. Plowman, though he had never met him.
     She continued her search for nuts, but did not go very far from where he sat trying to look indifferent.
     "What is the true philosophy?" she asked, breaking a silence of several minutes.
     Playing among the leaves with his stick, he replied:
     "A dime judiciously invested will buy all the chestnuts we can eat and more too. Now as we do not particularly care for a dime, it follows that we would not waste half a day to save one, and yet here we are."
     "Then you had better go back home and sit in the parlor like an old maid." She used the word, as young girls often do, with disregard to its gender.
     Dick placidly continued,- "That remark proves that you are not used to philosophical reasoning."
     "You don't know anything about it."
     "Are you used to it?"
     "I won't tell you."
     "Then I shall let that question remain in abeyance-"
     "Yes, you'd better."
     "-and proceed. Now, so far from wishing to sit in the parlor like an old maid-by the way, Nellie, I am not an old maid-I should have been 6ored to sit, or stand either in that apartment, in fact, I much prefer being out here to sitting in any parlor in the land. Therefore," he continued argumentatively, "it follows that chestnuts are not essential to the true spirit of chestnuting. At least," he added, "from my point of view."
     She had gradually drawn nearer as he talked, and now, seating herself on the log, she asked: "Then what is?" Giving his arm a wave, as though to include all their surroundings, he replied:
     "A beautiful day such as this; Nature's unsullied woods; the gentle rustle of the fallen leaves beneath the feet; the chirp and flutter of the birds; the pure, life-giving air, and last, though not least, an agreeable companion,-these, I contend, will outweigh bags and baskets of chestnuts."
     "Yes, I think so, too," she replied simply; "but I like to get some chestnuts also."
     His light laugh echoed through the woody solitude. There spoke the underlying practical; and after all the practical is the basis on which the poetical must rest. Without good dinners the sweetness and light of life and all that sort of thing 'passes away like the baseless fabric of a vision and leaves '-an aching and a hungry void behind. You are right, and now I'll turn to and hunt chestnuts in a manner that even Mr. Plowman could not excel."
     "No; let us sit here and rest. I have enough for both; besides, we don't need even these, for there are more at home now than can be used all winter."
     "Like all unreasonable men who get their way, I now want to go in the opposite direction. I covet chestnuts, many chestnuts."
     "You can have all you want," was her innocent reply, for she did not at all times grasp the meaning of her companion's whimsicalities. He looked at her as she said this.

57


She formed a pretty picture as she sat playing with the nuts she held in her apron, gathering up a handful and then letting them slowly drop back. She had taken off her hat when she sat down, and a vagrant puff of wind had tipped it off the log and it now lay on the heaped up brown leaves at their feet. After a moment he turned his eyes away with a suspicion of impatience and said:
     "The few days I have spent at your father's house have been so pleasant that I fear I shall feel home-sick 'when I return to my sister's this evening."
     "You are not going home to-night?" she asked, quickly looking up.
     "Yes."
     "Why? I thought-" and she stopped.
     "The excuse I have made to myself for staying is that I might go with you to the party to-morrow night; but since you have other company I might as well go at once. I hope you and Mr. Plowman will have a pleasant evening."
     "Mr. Plowman!" she answered, with what seemed very much like surprise.
     "Yes; isn't he to be your escort?"
     "Why, no!" still more surprised.
     "Then, am I to understand that, after all, I can go with you?"
     "Yes; if you wish to;" this with indifference as she resumed her play with the nuts.
     "Of course I do. Nellie, what made you act so?"
     "Act how?"
     "You know what I meant. Why did you?"
     "Because."
     "That is no reason."
     "Yes, it is."
     "Maybe it is, but I cannot see it."
     But at this she only smiled and replied: "You will stay?"
     "Of course I will," was his somewhat aggrieved answer.
     Certain troublesome doubts as to the propriety of his conduct had lately been corning up in his mind with increasing frequency. However attractive she was personally, he saw beyond this the religion so opposed to his own. He knew that between these two bitterly antagonistic forces marriage was impossible. But he put this truth aside with the reflection that he had no thought of marriage; that she was only an agreeable little friend; that there could be no harm in passing a few pleasant hours in her society. But for all this the doubts hovered near him and he had felt intellectually relieved, if the term is permissible, when he had finally determined to return home. Now all was changed again and his vague doubts were brushed aside-for the present. Like most mortals, he found it easier to follow his will than his understanding.


CHAPTER V.

     Wherein Dick preaches but doesn't practice.

     MR. PASPLATE, at whose house the social meeting was to be held, lived not far from the Mayburn's, about half a mile. As the evening was flue, the two young people declined Mr. Mayburn's offer to drive them over, preferring to walk.
     "The moon is nearly full to-night, father," said Eleanor, "and we will have plenty of light, and the horses have been working all day." Mr. Mayburn, believing that horses earned their night's rest, as well as men, did not insist.
     The big yellow moon was just showing above the tree tops as Dick and Eleanor set out along the path that formed a short cut across the fields between the two houses. After disagreeing on the question, "How big does the moon look?" Dick asked, "Nellie, if dancing is not allowed at these parties, what do you do to pass the evening?"
     "Don't call it a 'party,' Dick; it doesn't sound right."
     "All right; let us call them symposia, then."
     "That sounds better, though I never heard the word before," said honest little Eleanor, whereat the wily Dick was highly amused but took care not to show it.
     "Now the name is settled, said he, "tell me what you do."
     "Well, at our gatherings, we talk, and Mr. Helfir generally makes a few improving remarks; and then we have music if we happen to meet where they have a piano, and sometimes readings or recitations and such things."
     "Is that all?"
     "N-o-o; not exactly all."
     "Ever have any plays?"
     "Theatre plays? Oh! my, no."
     "Well, what then?"
     "Games sometimes."
     "Card games?"
     "You know better than that."
     "What kind else?"
     After hesitating a little, "Why, forfeits, sometimes."
     "You mean kissing games?"
     A slight nod was her answer. Dick made no reply, and after a considerable silence she asked, in what seemed to him a slightly embarrassed voice, "Do you ever play those games?"
     "I have never had the chance yet," he answered.
     "Do you disapprove of them?"
     "That, under the circumstances, is rather a pointed question. Let me answer it by asking another. Isn't it rather unreasonable to call dancing and cards and dramatic performances immoral and then permit a lot of young people to pass part of the evening kissing and h-."
     "You have no right to say that about me," said she, stopping short, and withdrawing her hand from his arm.
     "Forgive me. I was not thinking of you when I spoke; indeed, I wasn't; please take my arm again." She placed her hand on his arm again, and he felt it to be trembling. "I am glad you do not take part in those games."
     A long silence followed this little episode. Then, drawing a little closer to him, she began, speaking low and hesitatingly: "I did not mean to say that I did not take part." She paused, but he kept silent. "I- what you said sounded so-so bad that I-I do take part, but none of them ever-hug me," she exclaimed, desperately, "I never would permit that."
     "You only permit:-and he stopped. I
     "Yes, sometimes," she replied, glad that he had left his sentence unfinished, "But how can I help it? If a girl won't take part they laugh at her and say she is stuck up."
     "I am not blaming you or any one for taking part in such games, if you or they think them proper. But I think it a little unjust to condemn the amusements I am used to. Don't you?"
     "It does seem so, but I don't know; every one here says that dancing is very wicked, and they turn people out of church who dance."
     "Do you think it is?"
     "I must think so."


58



     "Why is it wicked to lead a lady through a dance and yet proper to kiss her under pretense of a game?"
     "I do not know-don't ask me-don't say anything more. I must believe what my Church teaches. Mr. Helfir knows that we play those games, but he never says anything about them, and he does say that dancing and cards and theatres are dreadfully sinful."
     She was considerably agitated, and he thought unfit in her present mood to enter the house that was not far away, so he stopped and leaning against the gate that led out of the field they had just crossed said, "All right, we will drop the troublesome old subject, but in the meantime let us enjoy the moonlight a bit before we go up to the house."
     His delicate tact in always seeming to know just what to do to give her pleasure or to avoid what was unpleasant to her was very delightful to the girl. The only points on which he failed in this was on topics such as they had just been discussing, and on these she saw that the fault did not lie with him. They stood by the gate talking about the moon and the few stars that shone through the hazy light until she proposed-proceeding on their way. Through the open windows they could see the room full of people and hear the steady hum of voices. Several persons were standing on the porch as they approached and one of these, a stout young lady in a sky-blue gown, rushed down the steps to meet them. "Is that you, Nell? I'm awful glad you've come, for you are so dreadful late I thought you were going to slight us."
     The two young ladies kissed each other several times, and the one in a sky-blue found occasion to whisper, "He's awfully handsome."
     After this Eleanor introduced Dick to the young lady. She was Miss Molly Pasplate and was known in the neighborhood as a very "gay" young person-too much so, many of the strict sisters thought, and shook their heads when her bright ribbons and dress were discussed; these, they held, smacked too much of worldliness. But her father was a solid man, a pillar in the church, and they dare not speak too openly, for he believed in his daughter as happily substantial old fathers are wont to do.
     When Dick entered the room where the company were assembled, Mr. Helfir came forward and warmly greeted him; hoped he would feel at home and thoroughly enjoy himself. Miss Molly then took charge of him and introduced him to the others, and all of them seemed to welcome him in the same spirit that Mr. Helfir did. So far as Dick could see, the company appeared about the same as that met at all church-social meetings. There were closely seated rows of young ladies along the walls and groups of young men about the doors. There was, perhaps, a mutual desire to mingle. But the young men could not, apparently, break that close line, so as to get into a good conversational position with the girls, and none of them, perhaps, had the courage to plant themselves directly in front of any particular girl and converse with her while the column on each side glanced at him and whispered. There were other groups of both sexes who seemed happy in all talking at once, and in a very audible tone, too. The nooks and corners were filled with couples who appeared contented; and besides all these there was a force of light skirmishers who seemed unable to rest in one place a moment, but flitted about in and out the room laughing and talking constantly. Every one looked happy and animated, unless it was the young men about the door, and they, with here and there a gloomy exception, looked expectant. The gloomy exceptions were in some cases those who did not like to see certain young ladies in deep converse with certain other young gentlemen; the gloom of these was dashed with a touch of cynicism; the others were gloomy, some because they were bored, and others because they did not know what to do, and assumed that look as a mask for their embarrassment.
     After a few more late comers had arrived, Mr. Helfir delivered a somewhat lengthy address, composed mostly of truisms, and seasoned very lightly wit-h doctrine: he closed with an exhortation that might be summed up in the words, "Be good little children." After the address Mr. Helfir loitered about the room a short time, and then slipped away home. The address was followed by readings, recitations, and music, lasting about an hour. When this, the formal part of the evening, was closed, a stir of seeming relief went around, and the conversation soon mounted to its former high pitch. A game of blind man's buff was proposed, and the furniture was bundled out of the room. This effectually broke up the close rows of young ladies and the groups of young men, and they looked the happier for it. Great was the noise and screaming produced by the game, especially when some stalwart young man would suddenly make a rush, with outstretched arms, on a huddled group. Dick took an active part in the fun, and was as noisy and talkative and as much at home as any one.
     After several "Let's try something else" had been heard, the game was stopped; and then "What shall we do?" "Let's try forfeits!" "Oh! no!" "Shall we?" "Yes, let's!" "Well, I don't care."
     The furniture was brought back, and the company seated themselves in a circle extending around the room, and the game commenced and proceeded with much merriment. Each one "caught" had to pay a "forfeit" and when a good number of these had been gathered, the game was stopped and the "selling" began.
     A black-eyed, energetic young lady acted as judge, and when the article held over her head had been pronounced to be " male or female," she stated what the owner must do to redeem it. Sometimes the owner had to perform some feat, or take an uncomfortable attitude, or sing a song, but generally the penalty was to kiss some one, under certain circumstances, as the judge saw fit to direct. The carrying out of these latter penalties led to much laughter, blushing, and applause, the latter from the spectators. Some of the young men showed considerable diffidence in their part and walked back to their seats afterward wearing a fine cherry red in their faces. Others did their part with alacrity and assurance. A few of the girls would screamingly protest and run away-from the assured young men-but were chased till caught, and then the penalty would be exacted with interest. One favorite judgment was: "You must kneel to the prettiest, bow to the wittiest, and kiss the one you love best." This rather embarrassing sentence was rarely carried out to the satisfaction of the company; they seemed to think that the young man, in nearly every instance, did not express his true sentiments. Some of the girls refused to be kissed in a manner that showed that they meant it, and these, to the credit of the young men, escaped. Among them was Eleanor. An article belonging to Mr. Plowman was up, and the penalty to redeem it was: "He must lead Nell Mayburn to the middle of the floor and kiss her."

     [TO BE CONTINUED.]
Title Unspecified 1885

Title Unspecified              1885

     The Index Rerum to the Apocalypsis Explicata is completed up to U. To give an idea of how full this Index is, it may be stated that the references to Swedenborg, for instance, are more than eighty in number, and fill over five pages.


59


NOTES AND REVIEWS 1885

NOTES AND REVIEWS              1885

     Morning Light published without comment a little story about Faith Cure.
Title Unspecified 1885

Title Unspecified              1885

     IT has been announced that Volume IV of the Spiritual Diary will soon be published.
Title Unspecified 1885

Title Unspecified              1885

     The Dirge for Pharaoh, a sermon by the Rev. L. H. Tafel, published in the March number of New Church Life, has been issued in tract form.
Title Unspecified 1885

Title Unspecified              1885

     The Catholic, Pittsburgh, speaks of the Episcopalians as "our separated brethren of the Protestant Episcopal Church." The line of separation is indeed very slight, and in some cases might be described as the equator is by geographers-"an imaginary line."
Title Unspecified 1885

Title Unspecified              1885

     THE Board of Publication has published the Certificates of Marriage and of Baptism that were prepared by the Convention's Committee on Ecclesiastical Affairs. They are engraved on copper, and have as neat and chaste an appearance as befits the ceremonies of which they are memorials.
Title Unspecified 1885

Title Unspecified              1885

     Forslag till Forsamlings-Ordning for det Nya Jerusalems Kyrka i Sverige, an eight-page tract, gives the Church order as drawn up by the Rev. A. T. Boyesen. Forslag till Nya Kyrkan's i Sverige is the title of the Church order drawn up by Messrs. Manby and Laurell and published on a double sheet, 11x8 3/4 inches.
Title Unspecified 1885

Title Unspecified              1885

     THE Revised Old Testament will, it is expected, be published at Easter, Religious journals are expectantly looking for it to clear up the obscure passages in the Prophets. It remains to seen whether these hopes will be realized. It is not impossible. The Old Church has crucified the LORD, and must needs part His garments.
Title Unspecified 1885

Title Unspecified              1885

     THE Council of the Swedish Society, "Nya Kyrkans Bekannare," which publishes Skandinavisk Nykyrktidning, has again appointed Mr. Manby as editor. Pastor Boyesen proposes publishing a new paper to be called Harolden ("The Herald"), or Nya Kyrkans Sandebud ("New Church Messenger").
Title Unspecified 1885

Title Unspecified              1885

     THE urgent need of the Church in Sweden is not a Memorial Temple, but a translation of the complete set of the Writings. The Swedenborg Samfundet, a society which employs Mr. C. N. Manby as translator, is working to this end as fast as means permit. Mr. Manby has nearly completed the translation of Conjugial Love and is at work on the Arcana.
Title Unspecified 1885

Title Unspecified              1885

     THE Journal of last year's American Conference of New Church Ministers has just been published. It contains the valuable Report on the present liturgical usages of the New Church Societies in America. This report includes statistical tables, evidently the result of much labor on the part of the compiler, the Rev. Frank Sewell. Errors occur, but this would naturally be expected in a work Of this kind. They can easily be corrected in our public prints by those who are affected thereby.
Title Unspecified 1885

Title Unspecified              1885

     APROPOS of the meeting of the Nineteenth Century Club, where Dr. McCosh, of Princeton, and President Eliot of Harvard, were present, the New York Independent makes some excellent remarks about elective studies in colleges, contending that in a university proper, such as those of Germany, studies should be elective, but that in American universities and colleges, which really rank with the German gymnasia and prepare the student for entrance into the higher university,- the true election to the student is not whether he will study Greek and Latin or not, but "whether he will enter or not," the study of Greek and Latin being essential.
Title Unspecified 1885

Title Unspecified              1885

     In the Contemporary Review Mr. Richard Heath takes the following view of our New Age. He says: "Our age in many respects repeats both those in which the Master and the disciples lived. Our civilization is as that of Rome and of the Middle Ages, in a state of decay and approaching dissolution. Material prosperity blinds men now as it did then. But many of us feel that it is not drink, or licentiousness, nor over-crowding that is the fundamental evil, but the spirit of selfishness, which drives us to make merchandise of each other, to kidnap and enslave whomsoever we can, in order that we may use their blood, their muscles their brains, and their souls for our own advantage."
Title Unspecified 1885

Title Unspecified              1885

     In a review of the work on Correspondences of the Bible- The Animals, appearing in the December number of this journal, the tendency of the author to have greater faith in modern critics than in the Writings was briefly dwelled upon. The same tendency appears in his present series of articles on Trees and Shrubs, published in the Magazine, where the Shittah-tree is classed among the thorn-trees, probably because it is considered by modern critics to be a species of acacia. But the Writings declare that "the Schittim-wood was a species of cedar . . . it was the wood of the most excellent cedar" (A. C. 9472.) "As to the wood which is called Schittim, which was a tree on Mount Sinai or at its foot, it signifies the most noble cedar; for it is a mountain-tree, excelling other trees by its aromatic oil, its odor, and purity." (Adv. iii 1298.)
Title Unspecified 1885

Title Unspecified              1885

     THE Nineteenth Annual Report of the officers and managers of the American New Church Tract and Publication Society, for the year ending December 31st, 1884, gives an interesting summary of the work done by this Society during the past year. While the Society bases its action on a decidedly wrong theory, it cannot be doubted that its work 'will prove of some use, attaining the ultimate object the Society strives for, but not in the manner and measure confidently expected by it. The Report mentions the publication of the Swedish series of tracts, prepared by Mr. C. T. Odhner, a student at the Theological school of the Academy, whose tracts, although consisting almost entirely of quotations from the Writings, seem, from the Report, to have as fruitful and excellent results as the English and German tracts in which the Truth is "accommodated to the masses."
Title Unspecified 1885

Title Unspecified              1885

     WRITING of the Holcombe movement, A. E. F., whom we suppose to be none other than the Rev. A. E. Ford, says in the New Church Independent for February: "Will this new movement have the success it so confidently anticipates for itself? The ability, zeal, fearlessness, and earnest spirituality that, in all appearance, are enlisted on its side will insure its triumph if it will consent to leave the devious track on which it has entered. But continuing to embosom in itself an error that shatters, logically, the whole system of New Church doctrine, it can flourish only like the green bay-tree of the psalmist. It falls in too well with the tendencies of natural benevolence, and finds too much support from its fallacious views to fail of an ephemeral success. But, after having troubled for a time the peace of the Church, it will pass away, and its place be no more known."
Title Unspecified 1885

Title Unspecified              1885

     ONE of the neatest contributions to New Church literature in recent years is doubtless A Christmas Carol and its Sequel, which was published in the March number of the New Church Magazine, of England. It consists of two poems, two parables, and a concluding note. The Magazine tells the following story about it:
     "A literary gentleman in a large midland town sent to his intimate friends, as a Christmas card, the first poem. One of those friends, admiring the verses, but regretting a certain tone of sadness in them and their seeming want of bright hope about the future, took them for a model as to accent and rhyme, but tried to fill his copy with a more cheerful view of this passing life and a more glorious anticipation of that real life to which the present is but an entrance. This remodeled copy he sent to the author of the poem. By the return of post came an acknowledgment in the form of a parable. To this the friend replied in another parable. A brief letter from the original writer concluded this interesting correspondence."


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Title Unspecified 1885

Title Unspecified              1885

     MR. CHARLES HARDON, who left the New Church ministry a year or two ago, has evidently become a follower of Holcombe. In an article in the New Church Independent for January, on "Swedenborg and the New Church," makes the following statement, which may be regarded as an authentic teaching of the Holcombe movement. There is in it a seeming acknowledgment of the Divinity of the Writings which conceals in it a rejection of them. "To Swedenborg himself and to those to whom his Writings were immediately given, these Writings were of Divine authority and infallible as he and they understood them; and they continue so until there are those to whom further revelation is given, by which they are enabled to distinguish between Swedenborg's understanding of the revelation given through him and the Divine idea contained therein." Compare True Christian Religion (n. 753-791, especially n. 779).
Title Unspecified 1885

Title Unspecified              1885

     IN the Writings it is revealed that in all created things there is an effort to assume the human form. Darwin's keen eyes discovered the natural confirmation of this great truth, and he built on it the idol of the day, Evolution. This same great falsity reigns in the "advanced" schools of religion. These see religion in earliest known dates evolving from its protoplasm form, and trace, its changings on down to this new age, 'when first it assumes the form of man. There is a humorous side to this fond delusion. With a conceit that almost is innocent in its naivete, they forget that every "new age," as far back as history goes, entertained this very belief. In these Notes testimonies have appeared from time to time from current literature showing that in Christendom the tendency is downward, and not upward. Here is another evidence. Mr. John Louisa, in his recent Sketches in Spain, says: "The Spaniard has no faith or respect for his fellows; no faith in or respect for his Government; no true faith in or respect for his religion; and he has an unbounded and blind faith in himself." It would be pleasanter to quote testimonies that nations or peoples were rising to higher things, but there are none to quote, not even from America or England, the homes of the evolutionists.
Title Unspecified 1885

Title Unspecified              1885

     THE following is an extract from a review of Holmes' Emerson that appears in the Christian Register:
     "Those who have greatly comforted themselves with Emerson's praise of Swedenborg will not feel obliged to Dr. Holmes for his instructive parallel between Emerson's enthronement of Swedenborg with Homer, Dante, Shakespeare, and Goethe, as one of the five greatest poets, in 'The Test' and his verdict in the 'Swedenborg' essay in 'Representative Men.' 'His books have no melody, no emotion, no humor, no relief to the dead, prosaic level. We wander forlorn in a lack-lustre landscape. No bird ever sang in these gardens of the dead. The entire want poetry in so transcendent a mind betokens the disease, and, like a hoarse voice in a beautiful person, is a kind of warning.'"
     The next time Emerson is quoted as a reason why men should read the Writings, it would be well to add to the stock quotations the one given in the foregoing, that the worthlessness of his authority be not concealed. There is another reason why it should be appended. New Churchmen are often dazzled by Emerson's skillful use of words, which they mistake for "the true and the beautiful"-a sadly abused phrase-and this will show them that his mind was in reality unable to grasp the true and the beautiful.
Title Unspecified 1885

Title Unspecified              1885

LETTERS ON SPIRITUAL SUBJECTS, IN ANSWER TO INQUIRING SOULS. By William H. Holcombe, M. D., Author of Our Children in Heaven, The Other Life, The End of the World, etc., etc. Philadelphia, Porter & Coates, 1885. l2mo, pp. 405.

     IN the True Christian Religion (n. 162) is a memorable relation of certain spirits who tried to establish the credibility of their principles by reciting a number of truths, he were answered from heaven, "All those things which you have advanced are in themselves truths, but with you they are truths falsified, which are falses because they are derived from a false principle."
     A New Churchman who peruses the Letters on Spiritual Subjects will find more truths in this book than in many others that are published in the New Church. They betoken a doctrinal knowledge that is more than ordinary. But, unfortunately, the splendid array of doctrinal truths are all vitiated by the leading false principles.
     A principle which the book seeks to establish, is that the Second Coming of the LORD consists in His descent into the Body of Humanity, assuming the hells through men and women of the celestial-natural type, just as His First Coming consisted in His assumption of the human in Mary and His consequent liability to temptation from the hells. To establish this principle the Doctrine concerning man's conjunction with the LORD is brought to bear with most misleading subtlety. The Doctrine is, that as man looks to the LORD, and shuns evils because they are infernal and diabolical, and does goods because they are heavenly and Divine, his interiors are successively opened, and He is more and more closely conjoined with the LORD. This Doctrine is used in the Letters to prove that mankind is at present having its interiors opened up to the celestial degree, and that thus the LORD is descending on earth. The publication of the Heavenly Doctrines is considered to be not the Second Coming, but only part of it-and by no means the best part.
     Dr. Holcombe here presents a peculiar modification of a fallacy held by many New Churchmen, and it is probable for this reason that the evil tendency of his Letters seems not to be recognized in the Church at large. See the reviews of his Letters that have appeared in the New Jerusalem Magazine and the New Church Messenger. The fallacy arises from a failure to distinguish between the Coming of the LORD in general, and to the individual. No one denies that by the assumption of the Human, the LORD made His First Coming into the world. Yet, to be consistent, they who deny that His Second Coming consisted in the immediate Revelations made through Swedenborg, ought to deny that His First Coming took place at the Incarnation, for "when man acknowledges the LORD as his God, Creator, Redeemer, and Saviour, it is His First Coming" to that individual man. (T. C. R. 766.) A distinction must be made between what is general and what' is particular, or else confusion of ideas, obscurity of thought, and falsity of belief will be the result, The individual man's acknowledgment of the general, constitutes the particular with him. As the LORD made His First Coming to mankind in general, by His Incarnation, so He made His Second Coming to mankind in general, by His Revelations of the Internal Sense of His Word through Swedenborg. (T. C. R. 764-780.)
     And as the LORD makes His First Coming to man in particular, i. e., to the individual, when he acknowledges that the God that became flesh is his God, Creator, Redeemer, and Saviour, so He makes His Second Coming to the individual, when he acknowledges that the LORD'S glorified Human is the Divine Truth of the Internal Sense of the Word, revealed in the Writings of Swedenborg, and suffers that Divine Truth to regenerate him.
     In one place Dr. Holcombe practically admits that what he says about the opening of the celestial degree being the LORD'S Second Coming, is not true, for he says that the phenomena attending the opening "can never have any universal value like the Writings of Swedenborg, because they must always be individual expressions and experiences" (p. 267). Italics his own.
     Flowing from the falsity that the LORD makes His Second Coming by an influx into the Body of Humanity, there is another: that as He thus descends, the subjects will feel Him, and know that He has opened their interiors to the celestial degree, and ultimated the celestial life in their natural. G. W. C. and Dr. Holcombe, in the Letters, are indicated as such subjects.

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That this is a falsity is evident from the Doctrine that "as long as man lives in the world, he does not know anything concerning the opening of the degrees in him." (D. L. W. 238.) This statement of Doctrine practically stamps all claims to the celestial life as delusions, and ought to settle the whole movement. They who advance such claims may possibly try to invalidate the force of this Doctrine by saying that here Swedenborg was mistaken. It is an easy way to silence obnoxious Doctrines. Let it not be said that this method of getting out of the difficulty is not chargeable in the present instance, inasmuch as Dr. Holcombe in these letters writes to the Editors of New Church Life, "You believe the Writings of Swedenborg are Divine, and I accord them an authority second only to that of the Word" (p. 181). But what does this mean when it is followed in another place by the statement, "I retain my right to ignore or reject anything in his [Swedenborg's] Writings which my rational faculty cannot accept" (p. 744)? Will it be said in reply that these Writings contain, nothing which his rational faculty cannot accept? If so, let this be noted: a favorite teaching in the Letters-as to the result of the Descent of the LORD into Ultimates (His Second Coming) is that it will soon change the complexion of the world, reorganizing governments,; churches, institutions, and the physical constitution of man. But in Last Judgment (n. 73) it is declared that "the state of the world hereafter will be altogether similar to what it has been hitherto, for the great change which was effected in the spiritual world induces no change on the natural world as to external form." This, militating against the celestial movement theory, must be wrong, and it is easily wiped away by the assertion that "the prophecies of the Word, infinitely outreaching the vision of Swedenborg, who supposed all things would go on as before, declare that the old order of things shall utterly perish, etc." (p. 342). Who dare contradict? Has not the celestial man said so? And "the celestial man can never go back on his assertions . . . for what he calls truth is seen from the state good he is in. . . ." (p. 175.)
     That these principal falsities lead to others and necessitate others is evident, and numerous ones occur in the Letters. One or two instances will suffice, though their abundance makes a choice somewhat difficult.
     In no less than seven distinct places the idea is reiterated that the truths of Swedenborg are only of the spiritual degree and are to be married to the goods of the new movement, which are of the celestial degree-a very plausible falsity and quite necessary for the propaganda of this new movement. But, unfortunately for it, the Doctrine, while agreeing that the heavenly marriage takes place "not between good and truth of one and the same degree, but between the good and truth of a lower degree and of a higher," explicitly states that it takes place "between the good of the natural man and the truth of the spiritual, . . . between the good of the spiritual man and the truth of the celestial man, . . . and between the good of the celestial man, and the Truth Divine which proceeds from the LORD." (A. C. 3952.)
     Another terrible falsity thus finds vent: " The external institution of marriage between one man and one woman must be preserved in all its legal and social vitality, at all hazards, under all circumstances, and at all temporal and spiritual sacrifices, until death shall separate the parties. From the celestial standpoint no ground of divorce is admissible, not even adultery" (p. 150). Although disagreeable, the Truth must be told, that the LORD declares the celestial man here described to be not a celestial but a vile man: "Who, unless he be vile, can keep the laws of the conjugial bed, and share the couch with a harlot?" (C. L. 469.) Is not this of itself conclusive evidence enough of the pernicious tendency of the "new movement's advocated in "Letters on Spiritual Subjects"?
CORRECTION NOTES 1885

CORRECTION NOTES       GEO. NELSON SMITH       1885



COMMUNICATED.
     I WAS the other day handed a leaf from what has the appearance of being a sort of New Church Calendar, with the question, "Is that the doctrine." It reads:

     JANUARY
     2,
     Friday.

     Whoever worships the LORD and is a good man, is a brother, whatever be his doctrine or external form of worship.- A. C. 2385.

     A dozen or so of us were lingering after church service. Taking the volume containing the extract in question, I said, "I will read the connection, and you shall judge for yourselves."
     Beginning back about the middle of the number, I read:
     "If truth itself be taken for a principle, and this confirmed, as, for example, that love to the LORD and charity toward the neighbor are that on which hangs all the Law, and concerning 'which all the Prophets speak, and thus that they are the essentials of all Doctrine and worship, in this case the mind would be enlightened by innumerable things that are in the Word, which otherwise would be concealed in the obscurity of a false principle; yea, in this case all heresies would be dissipated, and out of many there would be formed one Church, however the doctrinals flowing therefrom or leading thereto, and also the rituals, might differ in illustrating by Ancient Church], then every one 'would say of another in whatever doctrine, and in whatever external worship he might be, this is my brother. I see that he worships the LORD and is a good man"
     "This," I said, "is the Doctrine. Is it the doctrine of that leaf?"
     The question answered itself. All could see that it was not. The leaving out of an "if" changed the whole force of the teaching. New Church teachers must look to their "ifs" if they would teach their Doctrines truly.
     I was reading the other day in a professed New Church book, and found this. The author after speaking of the "opening of the celestial degree wherever possible, and its impregnation with the fire of Divine love," added: "This is the true key to the extraordinary revival of the religious life of the Quietists, Moravians, Quakers, Methodists, and others for half a century antecedent to Swedenborg's intromission." One would hardly gather this from Spiritual Diary (n. 3762-3815); True Christian Religion (n. 138); Heaven and Hell (n. 249); Athanasian Creed (n. 74); Divine Providence (n. 321), etc. Also on the special merits of Pietism, Quietism, etc., one would get no very high ideas from Divine Providence (n. 278), noticing especially that they are the quieting or laying asleep of all, and the blinding of all, which makes the removal of evils and the salvation of the man from them impossible.

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From all these teachings one would suppose that their state, instead of being an "opening of the celestial degree" in the New Church "and impregnation with the fire of Divine love," was rather the straightest and surest road to hell that evils could devise. From a course of outbreaking evils, it is possible that a man may be awakened to their deadly and sinful nature, but from this delusive religious sleep of" the Quietist, what awakening can there be? (Compare also A. C. 5145.)
     Concerning a just now noticeable craze for becoming celestial, see Arcana Coelestia (n. 8797), which shows that such ambition is "from a depraved desire which originates in haughtiness," also the same work (n., 8945, 8946), where it is shown that in one who indulges it "his defilements are manifested." It is surely safer to be content to remain simply true men of the natural kingdom, "the Church on earth" (S. S. 6), and as such to obey the laws of life which the LORD has revealed for the "use of those who will be of His New Church," than to assume to climb to some higher degree in which one can imagine himself privileged to fly high above those laws. One's "defilements" might thus "be manifested" quite unexpectedly. It is safer to be right than to be aspiring.
     I have been reading to-day a number of articles on the relations of man and woman, in all of which it is assumed that the woman is interior to the man: one says, "Inside of him." On the contrary, the Doctrines teach that the woman principle "was taken out of the man, lest it should destroy him," and that the feminine principle is exterior to the masculine principle with the capacity of being conjoined back by conjugial love, "which makes him whole again." (C. L. 88.) This is the relation of their respective perceptions, spheres, and uses. (C. L. 162-175.) And this is made further conclusive in the Index to the missing work on Marriage in which they are distinctly called interior and exterior. Compare Arcana (n. 3952): "Marriage is between truth of a higher degree and good of a lower degree."
     Will New Churchmen be careful?
                                   GEO. NELSON SMITH.
OUTLOOK IN SWEDEN 1885

OUTLOOK IN SWEDEN              1885

[THE following extracts are from a circular letter published as Supplement to Skandinaviak Nykyrktidning for February.]

     THE Doctrines of the New Church, as revealed through Emanuel Swedenborg and interpreted in an excellent manner by Pastor A. T. Boyesen, have drawn upon themselves the attention of many in our capital and in the country. Nine years ago Pastor Boyesen removed to Sweden, and during the time that he has been laboring among us, the number of receivers and of interested friends has, although slowly, grown so large that they now wish that a Society of the New Church which shall be acknowledged by the Government, may be formed as soon as possible.
     We know that the Doctrine of the New Church contain the Order Itself, and for the preservation of this Order, as also for the maintenance of the purity of the Church in its practical operations, . . . Pastor Boyesen and the Society have labored strenuously . . . . A movement was set on foot to Bend a petition to His Royal Majesty, praying him for permission to constitute a Church recognized by Government. Such a petition must be accompanied by an order of worship and of ecclesiastical government compiled by the Pastor.
     But now what does the Council do? Another proposition for the ordination of priests, and for Church order, drawn up by an outsider, is received and at once accepted in general without the Pastor's having even heard of it. And this is done although the proposition is most manifestly faulty and evidently inspired by feelings unfriendly to our Pastor. Of no avail was it that he, a man of great experience and well versed in the Doctrines of the New Church, protested against this transaction; of no avail that Dr. R. L. Tafel, of London, who had been chosen referee, manifestly demonstrated that the proposition does not in the least agree with the Doctrines of the New Church. Moreover, Dr. Tafel expressly says of this proposition, that, in the event of its acceptance, we need no longer expect further support, either from the General Conference in England or from the General Convention in America, which body, in this case, acts unanimously. Besides, the proposed memorial temple will come to nothing when we digress from the fundamental Doctrines that are contained in the Writings of the New Church, and which have hitherto constituted the bond uniting us and our brethren abroad. Nevertheless, with the co-operation of the Council, this proposition has been practically carried out in the recent ordination of Mr. Manby by the New Church Society of Gottenburg. This ordination took place on the first day of February of this year, and will, we fear, be harmful to the future development of the New Church in our country.
     From what has been said, it is evident that we hold that the Council has violated the Constitution of our Society, has violated the Priestly Office by ignoring the pastor, and, worst of all, violated the Doctrines of the New Church, which have hitherto been our only authority.
     It seems to us to be quite manifest that, if we thus slight the Divine Doctrines, . . . the ruin of the Church among us will be a necessary consequence. . . . The continued services of our Pastor have at last become jeopardized; for from the beginning of this year he will receive no fixed salary from the Society; and had he not, under such circumstances, disinterestedly continued in his position, the public worship in Stockholm would have been discontinued. It is only wanting that he should lose the annual support from the foreign mission, in order that he be at last forced to leave the office he has so faithfully filled, and to which he was called by the present Society.
     We esteem our Pastor, his talent and zealous work among us, very highly, and we believe that the majority of New Churchmen here and in the country are willing to tender him their grateful acknowledgement for all that he has done, in spite of obstacles and hardships, and they can but wish that he will remain here in future and reap the benefits of his long activity.
     May we, who have the invaluable happiness of being among the first disciples of the LORD in- his Second Advent, His New Jerusalem-may we show ourselves worthy of this significant name by unanimous co-operation in clearing away everything that stands in the way of the LORD in His descent among the people . . . O. W. NORDENSKOLD, CARL A ROOSVALL, and others.
Title Unspecified 1885

Title Unspecified       E. D       1885

     EDITORS NEW CHURCH LIFE:- The Chronicle, of San Francisco, March 10th, has another article on T. L. Harris. The claim is made that, in consequence of the "expose" published in that journal, February 10th, a great clamor arose in the Fountain Grove Community; that Harris assigned the property to three of his followers, and then fled to Europe under an assumed name; that "the Community is to all intents and purposes broken up," and many of its members have taken their departure. How much of the article is fact, and, how much newspaper braggadocio, it is difficult to determine.

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It seems certain that Harris has left the Community, but that he fled under an assumed name is rather doubtful. He was last seen by Dr. Holcombe in New Orleans.     E. D.
TEACHINGS OF THE WRITINGS CONCERNING CONJUGIAL LOVE AND CONCERNING SCORTATORY LOVE 1885

TEACHINGS OF THE WRITINGS CONCERNING CONJUGIAL LOVE AND CONCERNING SCORTATORY LOVE       E. D. D       1885

     THE New Church has been assailed at this point more frequently and bitterly than at any other an it is desirable to have a clear statement of what the Heavenly Writings teach concerning it.
     They teach, without exception, against licentiousness in all its forms. (See indices: under the words "harlot," "adultery," etc.) They teach the most exalted conception of the marriage relation-that it is primarily a union, in the individual mind, of the internal will and understanding, or the very state of Heaven. (See H. D., chapter on "Good and Truth.") In a larger form, it is the union of two souls, in one of whom the will, and in the other the understanding, preponderates. This union, once begun, is eternal. Here below, it comes out into the external correspondence of the marriage of one man and one woman; but in the other life, the external correspondence is more exalted, because there are no such procreations as here. (See H. and H. on "Marriages in Heaven.") Polygamy, therefore, is the true correspondence or out-cropping of hell itself, and is the destruction of the state of heaven in the soul. (C. L. 141, 332, 352.) Hence, also, adulterous love is the antipodal opposite of conjugial love. (C. L. 423-443, 478-484.) Room is left for the forgiveness and salvation of the adulterer who repents and forsakes his sins. So far as the motive which prompts is concerned, adultery is of four degrees of guilt. The two former of these may be pardoned. (C. L. 485-489.) But adulteries of the two latter degrees make beasts of men, and reject from them all things of the, Church and religion; though, unlike the beasts, the men still retain reason. (C. L. 490-499.) Even in the chapter on concubinage, it is taught that a man may not for a slight cause separate himself from the wife of his bosom. (C. L. 464-466, 474.) The only causes which warrant separation are adultery and certain vitiated states of body and mind. (C. L. 468-473.) Seduction in all its forms and similitudes is comprehensively and unsparingly condemned. (C. L. 501-514.) And in any event it is better, where possible, to remain in continence. (C. L. 469 end, and 460 end.)
     But there is a certain class of men who are in disorder, and that portion of the Writings which has been considered objectionable, is designed for them and is not of general application. (C. L. 423.) It is not designed to give them license, which would be an unmitigated evil, but to provide a remedy. There are men whose internals are pure, and who earnestly try to lead a truly Christian life, but whose externals, either from hereditary or other causes, are in an abnormal state of sexual disorder, which offers a plane for the inflow of infernal spirits, causing serious injury to die health and spiritual states. This state of disorder cannot instantly be cured, and hence a way is provided whereby it may be shorn of its disastrous results, and gradually be done away with. (See C. L. 459.) Thus, the cure of diseased salacity is precisely parallel with the cure of the opium habit, and writers of no less note than W. E. H. Lecky, M. A., and Dr. Adam Clarke have seen the rational necessity of some such remedy.
     Such, in brief, is the teaching of the Heavenly Writings on this subject, and true New Churchmen see nothing in it to be ashamed of, no tendency to immorality, and no reason to make it an "occasion to the flesh."
E. D. D.
Notices of Births, Marriages, and Deaths 1885

Notices of Births, Marriages, and Deaths              1885



BIRTHS, MARRIAGES, AND DEATHS
Notices of Births, Marriages, and Deaths will be inserted free of charge. They must be received before the 20th of the month.
Title Unspecified 1885

Title Unspecified              1885


NEW CHURCH LIFE.

     PUBLISHED MONTHLY.

TERMS:-One Dollar per annum, payable In advance.

All communications must be addressed to Publishers New Church Life, No. 1802 Mt. Vernon St., Philadelphia, Pa.     

     PHILADELPHIA, APRIL 1885.

     NEWS GLEANINGS.
For Notices of Births, Marriages, and Deaths, see the preceding page.
NEWS GLEANINGS 1885

NEWS GLEANINGS       Various       1885

     AT HOME.

     Canada.- THE Young Folks' Club of the. Berlin Society are reading the German Swedenborg's Life and Doctrine, which seems to interest the younger members considerably.
     The West.- THE Rev. J. J. Lehnen has been evangelizing in Illinois and Iowa.
     THE Rev. O. L. Barler continues his work of reaching in different towns of Ohio.
     THE Rev. A. O. Brickmann has been making quite a stir in Hamburg, Ark. The founding of a society is spoken of
     A SMALL society has been formed in Cold Springs, Ark., but the members meet only once in three months, as they live far apart.
     PROFESSOR SCHRADIECK, of Germany, and Mr. J. H. Cabell, son of the Rev. P. B. Cabell, have lately come to the Cincinnati Convention will meet in Cincinnati on Thursday, May 28th, 1885, a date that will prevent professors and teachers of some of our schools from attending
     The East.- THE Massachusetts Association will meet at Boston on April 2d.
     IT looks as if a society were gradually forming in Dorchester, a Boston suburb.
     The Rev. Warren Goddard is delivering a course of Sunday-evening lectures on the Apocalypse.
     THE wife of a prominent Brooklyn newspaper editor was recently baptized by the Rev. L. H. Tafel in Philadelphia.
     THE Rev. J. R. Hibbard was ill during his Western trip. He returned home to Philadelphia on March 19th.
     AN old gentleman who was a Baptist minister for over twenty years, recently joined the New Church by being baptized in Providence, R. I.
     The Rev. James Reed, pastor of the Boston Society, has lived in The parsonage of the Society for upward of twenty-four years. He will remove to Louisburg Square.
     WITHIN the past year and a half, thirteen of the young people of the Advent Society in Philadelphia have been married. All have found their mates within the Society, with the exception of one, who is married to a New Churchman of Chicago. Another wedding is in prospect.
     FROM the report of the meeting of the Maryland Association, it appears that the Washington Society has reduced its debt to two thousand dollars. The various societies of the Association report progress. During the meeting, the work of evangelization was discussed a some length, and a resolution passed to raise two hundred dollars for the purpose. The Rev. Thomas A. King, in his address, urged his listeners to study the Writings more thoroughly, and to maintain the external Church as a necessary link between heaven and earth. A committee was appointed to "inaugurate a plan for the systematic and concerted reading of the Writings."
     The meeting of the Massachusetts Sabbath-school Conference, held February 2Sd, was unusually interesting and instructive. The necessity of Sunday-school teachers thoroughly preparing themselves by study was dwelt upon. The tendency to give the Sunday-school wholly into the hands of laymen received a rebuke at the hands of the Rev. Mr. Reed, who declared the Sunday-school work to be pastoral work, and the pastor must direct it. It is a source of pleasure to note that the study of the Writings by the teachers is insisted upon more, perhaps, than hitherto. The Rev. Mr. Warren, to quote the Messenger, said: "It is often said that the Word is our only authority, but there is not a sect in Christendom which is not founded on the Word. The Word is authority, but it needs to be Because the world has not understood it, the LORD has come again in a revelation to explain his Word. Can there be any doubt that this revelation of what the Word is should be made a text-book alongside of the Word?"
     AT the meeting of the New York Association, the Committee of the Sustaining Fund reported that over fourteen hundred dollars had been raised during the past year. The missionary, who has done work in Connecticut and New York, mainly in Buffalo, receives a salary of fifteen hundred dollars. The New York German Society have rented a room in Cooper Union for their worship (but, according to later advices, they still continue in their hall on the Bowery). The Orange Society has greatly increased in number, and hope soon to erect a house of worship on a lot recently purchased. The Paterson Society dispensed with the services of Mr. Schack (an authorized preacher) last July, and their services are conducted by a layman. The Brooklyn Society has recently been reorganized; it has distributed five thousand tracts and sold six hundred of "the smaller publications." The Lynch Street (Brooklyn) German Society, with a lay preacher, were admitted into the Association; this Society is interested in tracts, and has issued four of them thus far. The meeting of the Association was well attended and satisfactory.

ABROAD.

     Germany.- THE Gorlitz New Churchmen meet once a month.
     Austria- THE Vienna Society held its annual meeting on January 11th. The Rev. F. Gorwitz visits the Society from time to time. In the interim, Messrs. Zierhut and Kauba lead in worship.
     Switzerland.- A BERNE official has recently become interested in the New Church, and now, fully convinced of the Divinity of the Doctrines, intends to join the Swiss Association. The Rev. F. Gorwitz preaches here occasionally.
     Australia- THE New Church minister in Melbourne the Rev. J. J Thornton recently applied to the Young Men's Christian Association for admission. The application was rejected upon the grounds that the New Church faith is not that of the Evangelical Churches, required by the Association's constitution. The newspapers took the matter up and very generally condemned the action of the Association. The Melbourne Punch says the young men are up to "larks," and fearing Mr. Thornton would stop them, said "Come, boys, let us work the justification dodge to keep him out." Mr. Thornton, in his letter in Morning Light, does not give a cheering picture of the state of the Church. It is the old story-little money and little interest.
     Sweden.-ON Sunday, theist of February, the New Church Society in Goteborg, by the laying on of the hands, introduced into the ministry its valued leader, Mr. C. J. N. Manby. A representative was sent from the Stockholm society to officiate together with three members of our own society. The candidate was dressed in a white toga, and was invested during the ceremony with an official sign, borne by a golden chain around the neck, and consisting of a gold and silver image in miniature of the tables of the decalogue, bearing the inscription in Hebrew and Swedish, "The Ten Words." Also there was given to the ordained a golden ring, which bore the inscription, "Jehovah-Jesus is my Shepherd." The ceremony took place at half-past ten A. M., and occupied an hour and a half.-P. S. Sommar in New Church Messenger.
     THE Rev. A. T. Boyesen and his friends have practically separated from the Society and have formed a new one. They have sent a petition to the King to be recognized by government. For further news see Notes and Reviews, and Communicated.
     England.- THE Society at Leeds, on suggestion of the minister, has decided to provide unfermented wine for the sacrament for those who prefer it.
     AN entertainment for the benefit of the New Church Orphanage of England, was given at Blackburn.
     THE Melbourne Society under charge of the Rev. J. F. Buss, has begun the publication of a monthly manual,
     THE Snodland paper mill advertises in Morning Light for New Church workmen; a commendable movement.
     THE Rev. J. Presland has been lecturing and preaching in the Leeds and Willesden Societies. He continues his interesting Wednesday evening Doctrinal Classes at the Argyle Square (London) Church.
     THE Camden Road Society, London, has gained fifteen members and numbers one hundred and twenty-six, with an average attendance at morning worship of one hundred and sixty-nine and one hundred and twenty-five in the evening.
     THE Rev. Mr. Deans having been called to the Leeds Society, Mr. C Griffiths has been chosen to fill his place as minister to the Societies at Brightlingsea and Colchester, each of which held a meeting of welcome. At the meeting of the Colchester Society one hundred and twenty friends from Brightlingsea were present.
WRITINGS OF THE CHURCH 1885

WRITINGS OF THE CHURCH              1885

A. S. P. & P. S. Edition.
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     For sale at Book Room of the Academy of the New Church, 110 Friediander Street, Philadelphia.


65


EDITORIAL NOTES 1885

EDITORIAL NOTES       Editor       1885


NEW CHURCH LIFE
PHILADELPHIA, 1885, APRIL
Vol. V
     ONE of the chief sources of our monthly news is New Church Messenger, to the editor of which paper we acknowledge our indebtedness, and tender our appreciation of his efforts in furnishing the Church with news.
Title Unspecified 1885

Title Unspecified              1885

     ATTENTION is called to the case of a Swedish gentleman, a soldier of thirteen years' standing in the United States Army, who first saw the Writings of the New Church four years ago at a public library in Texas, but who never came in contact with New Churchmen and never saw a New Church tract, periodical, or collateral work until two months ago. In another column we publish extracts from a letter written by him to the resident of the Skandinavian New Church Union, and kindly furnished by the latter with an introductory note or publication in the Life.
Title Unspecified 1885

Title Unspecified              1885

     THE fate of the Melbourne (Australia) Society has overtaken the Lynch Street (Brooklyn) Society, whose application for admission into an Old Church organization was rejected. The rebuff which the English New Church Sunday-school, of Brooklyn, received several years ago from a kindred association should have proved sufficient warning to Mr. Diehl, even if he does not believe the Doctrine, "that the faith of the New Church cannot possibly be together with the faith of the former Church, and if they are together, such a collision and conflict will ensue that all of the Church with man will perish." (B. E. 102.) In view of this Doctrine, the action of the Brooklyn Sunday-school Association would appear providential.
Title Unspecified 1885

Title Unspecified              1885

     IT has often been said in the New Church that external worship is "a non-essential," and the observance of rites and ceremonies have been pooh-poohed, derided, and combated, notwithstanding the Doctrine concerning the usefulness and value of a correspondential external worship. But are outward religious forms unessential? Let us first ask what is essential? The Word answers:
"Essentials and Instrumentals are relative. That is called an essential, which acts by means of another as by its instrument or organ; but when something else acts by that which was an essential, then this becomes an instrumental, and so forth. Moreover, in the created universe there is nothing which is essential in itself; this is only in the Highest, that is in the LORD: inasmuch as He is the Esse or the Essential in Himself, He is called JEHOVAH from Esse; all the rest are Instrumentals." (A. C. 6949.)
     Hence, as in everything else, there are degrees of Essentials. It is essential that man be conjoined to the LORD. The instrumental of this is-the life of charity. But the life of charity is essential in its plane, and then the life of piety becomes its instrumental. Again, the life of piety is essential in its degree, and then the careful and orderly observance of its outward forms become its instrumental. And lastly, these in their turn are essential, the movements and gestures of the body being instrumental.
     It is not essential for man's salvation that he dress properly and have cleanly habits. But, in their degree, cleanliness and becoming habiliments are essential.
     If decorum and the observance of certain conventionalities are essential in our intercourse with men, should they not in a more eminent degree be essential in our intercourse with the LORD?
Title Unspecified 1885

Title Unspecified              1885

     MR. HANS THIELSEN is a gentleman living in Portland, Oregon, whose opinions Mr. Barrett values highly and has given to the world. Mr. Thielsen is dissatisfied with the existing order of things. "We erect buildings" and get "Priests and Levites to administer," and "bow down to them and call them 'Reverend.'" "Alas! when too late we may find that we have built a house upon the sand, an empty shell, and perchance within the shell may be a destroying worm," etc. Exactly what the worm finds to destroy in the empty shell is not apparent. If, for want of more succulent food, he proceeds to devour the "empty shell," Mr. Thielsen should not speak of him disrespectfully, for these shells, according to him, are a hindrance to the New Church. He asks: "When the world about us thirsts for the waters of life to which the LORD in His mercy has led us, but with the injunction to give as we have received, is it the part of wisdom to spend the means, which also God has given us, broadcast for costly buildings, for decorations, for grand music and fine singing, and send forth into the world the truths of the Word of God in driblets?
     In this little paragraph Mr. Thielsen seems to assume a position that the most "bigoted" "Priest or Levite" might shrink from taking. The "LORD" has led "us" to the "waters of life," and now "we" must lead the thirsty world. Did the LORD by a special dispensation choose "us" for his elect, and then confer on "us" the duty of leading the world as He had led us? Is it not just possible that He still has the power to lead the "thirsty" world even as He once led "us"? And after all, is the world "thirsty"? True it is that a number of gentlemen in the New Church, both cleric and lay, will join hands with Mr. Thielsen on this point. Periodically, especially about Convention time, they tell us of a world that is "hungry and thirsty," of "famishing thousands," and the like. The Church has come to look for this sort of rhetorical pyrotechnics as regularly as old-time boys used to look for Fourth of July fireworks. Then, after the red fire has burnt itself out, come the publishers' reports telling that they have showered down gratis upon this "hungry and thirsty" world so many thousand books and tracts. Then come the reports of the domineering priests-one would not think that they were such desperate characters to look at them-who tell us that this society has "perceptibly" increased, that has remained "stationary," and the other has, from "removals and other causes," for the time being ceased to exist. Where are those "famishing thousands"? "Calm investigation" might reveal the fact that the aforesaid thousands were quite satisfied with their present fare, and so we come to the conclusion that Mr. Thielsen's letter is not so "replete - with wholesome truth" as Mr. Barrett seems to think.


66


NO COVENANT WITH THE NATIONS! 1885

NO COVENANT WITH THE NATIONS!       Rev. J. H. HIBBARD, D. D       1885

     "Take heed to thyself, lest peradventure thou establish a covenant with the inhabitants of the land, upon which thou comest, lest peradventure it become a snare in the midst of thee. Wherefore their altars ye shall overturn, and their statues ye shall break, and his groves ye shall cut off. Wherefore thou shalt not bow down thyself to another God, for JEHOVAH'S name is Zealous, a zealous God is He."- Exodus xxxiv, 12, 13, 14.

     IN order to start rightly in the path of life, we must have light by which to see the path, and must follow it. Looking for light, we shall find that the LORD JESUS CHRIST is the "Light of the world," "the true light," and that we must receive truth from Him alone in His Word, and thus light our candle of sound Doctrine at the fire of genuine love to Him and to our neighbor. Having collected true Doctrine from His Word, or received that collected by others, and lighted or fired it with genuine love, we must use it to walk and to work by, and not allow it to be covered by any basket or vessel of our own will. We must be guided by the Revealed Truth, by the Doctrines we have learned, and not by our affections, or impulses, or intuitions. If we follow our instincts or intuitions in religious things, we will be led into all manner of errors and mistakes and vagaries and foolish and finally evil things. Man's only way to heaven is self-compelled obedience to Revealed Doctrine. And, therefore, doctrinal sermons, instructions in Revealed Truth, are what we most need. Fine words are plenty, other Churches overflow with them; but light, clear-shining Truth, that distinctly and unmistakably points out the way to heaven; is not abundant-it is very scarce. And because it is scarce, because "The Sun is turned to darkness," because the LORD is denied, because darkness in spiritual things "covers the earth and gross darkness the people," therefore the LORD has come again and established a New Church by revealing the internal and true meaning of his Word. This Internal Sense of the Word is the light of heaven. As now revealed, it shines upon and illustrates the letter, and enables those who are willing to be guided by it to see the Truth, and only Truth, therein. Falsities and fantasies that strew some imaginary pathway to heaven with flowers, the aromas of which intoxicate those who walk therein with the conceit of their superior sanctity, abound and captivate the natural affections of the multitude. Hence we see Churches crowded upon the Sabbath -with those who know as little of the true God and the true religion as the thousands who of old stood for hours and cried, "Great is Diana of the Ephesians!"
     In the midst of this darkness the LORD has come with light. It shines from the Word opened in and by His Second Coming. It is offered to all who wish for it. To many it is not pleasant; it is too exacting. Such call it hard, dry, too doctrinal. It points out evils and sins that are to be repented of and shunned. The idea of being of the Church, of having religion, if it does not exact repentance and a faith of the heart and obedience to true Doctrine, is pleasant to some. And they say to the prophets, as did their brethren of old, Prophesy unto us smooth things. Tell us pleasant stories, spice our food with anecdotes, wreathe the pulpit with rainbows, paint the walls with varied hues, fresco the ceiling with beautiful figures of rhetoric, illuminate the whole with flashes of genius, proclaim to us a philosophy the offspring of man, and not a religion revealed by the LORD, and we will hear you.
     Sound Doctrine has never been very popular. The Jews hated the LORD and finally crucified Him because He told them the Truth. The preaching of it cost the Apostles their lives. And many, who for a time even followed the LORD, turned away and left Him, when He told them the very central Truth of the Gospel, and declared that if they did not in heart receive it, they could not be saved. In the end of an old and the beginning of a new Church there ever has been and must now be comparatively few who love the simple, plain truths revealed in such new dispensation. The sphere of the centuries of falsity flowing on and around us all make it difficult for us to stem the current of common thought and life around us, to rise above it, and think and see clearly, uninfluenced by the surrounding mental atmosphere. A minister who does this, and preaches the Truth as it is revealed, is not unfrequently considered hard and uncharitable. Not because he is so, but because the Truth he preaches is opposed to the false and evil things that we and our neighbors love.
     These introductory remarks have seemed necessary, because the truth contained in the text will possibly appear hard and uncharitable, although, in fact, the truth is the very form of love and genuine charity.
     "Take heed to thyself, lest peradventure thou establish a covenant with the inhabitant of the land upon which thou comest, lest peradventure it become a snare in the midst of thee."
     These words were spoken by the LORD to Moses, and through him to the children of Israel, when they were in the wilderness, on the way from Egypt to the Land of Canaan. And they contain a most positive command from the LORD not to make a covenant with the inhabitant, coupled with the solemn warning, "Lest per-adventure it become a snare in the midst of thee." The Land of Canaan was in earliest times inhabited by the people called Adam, who constituted the First or Most Ancient Church upon this earth. After they became corrupt and perished by a flood of evil and error from hell, they were succeeded in the same land by the Church called Noah. The three principal divisions or sects of that Church are meant by Noah's three sons. This Church remained there for a long time; its sects increased and multiplied and filled the land, and spread abroad into the surrounding countries, especially into Egypt and Assyria. Because these two Churches so long lived there that land came to mean, in the symbolic language of the East, the Church itself, while the various sects came to signify, or mean, when mentioned, the particular Doctrines that distinguished them each from the other. So long as this Church continued in its integrity the land in all its features and the different sects inhabiting it had the good signification of the Church, and the various distinguishing Doctrines of the Church. After a while, however, that Church became corrupt and evil, and the various sects composing it fell away into false doctrines and the evils agreeing therewith, principally into idolatries of various kinds and the evils connected with idol worship. Then they came to have an opposite signification, and these different sects came to signify the false and evil things into which they had fallen. Abraham was led out of his own land into that, so that the Divinely authorized history of the life and journeys of himself and his descendants might represent and signify spiritual things in relation to the LORD and His Church.

67


At the time the words of the text were spoken the "iniquity of the Amorites had I become full." All the various sects of the Ancient Church inhabiting the Land of Canaan had became so corrupt and evil that they were to be destroyed, and to give place to the tribes of Israel, the descendants of Abraham, who had, by being called and led of the LORD, come to signify the spiritual thing of a new and true Church.
     The true Doctrine of the text may now begin to be seen. The various sects of the Noachian Church, called, in the verse preceding the text, the "Amorite, and the Canaanite, and the Hittite, and the Perizzite, and the Hivite and the Jebusite," had come to signify the false and evil things into which they had fallen. The Israelites, representing the true Church, were to be led into and to take possession of that land. And the command, "Take heed to thyself lest thou make a covenant with the inhabitant of the land whither thou goest, lest it be for a snare in the midst of thee," means that "nothing religious in which is evil is to be adhered to." A covenant is an agreement of adherence, of love, of favor, of union. And not to form a covenant is not .to favor, not to love, not to be united with. It teaches us that we are not to favor or agree with or adhere to any false doctrine, any doctrine in which is evil-the evil for instance of the denial of the LORD, the denial of His Sole and Supreme Divinity. Any doctrine that divides His Divinity, or lessens it in the estimation of anyone, is to be rejected, is not to be in any way countenanced or favored. The doctrines that men can be saved by faith alone, by faith in a vicarious atonement, or that they can be saved without any positive religious faith which they are to believe and practice, are to be shunned. They have in them direful evils. We are not to think well of such doctrines, nor speak well of them, nor encourage, nor aid in any manner whatever the dissemination of them. We are to establish no covenant with them, lest peradventure they become a snare in the midst of us.
     There was no one cause of so much sin, of so much falling away of the Israelites from the worship of the true God, as the flatteries and favors of the old inhabitants of the land. The Israelitish young men fell in love with their daughters, and were enticed away to the worship of their idols. The Israelites' daughters in like manner fell in love with their sons and were led to their idolatrous worship. The people of Israel were continually running after and into the worship of the evil and idolatrous nations among whom they came. They were continually being ensnared by them in this way to do evil. And, they were necessarily terribly punished on account of ft.
     Just so spiritually. There is continually the greatest danger to New Church people that they will allow their natural affections and merely external loves to lead them to look with favor on the false and evil doctrines of the Old Church, to favor those who are in them, who teach them to think even sometimes that they are as good as the New, "to establish a covenant with them," and to feel that it is not charitable nor kind to speak of them as the Revelations given by the LORD speak of them-to condemn and reject them utterly as the very things that have destroyed the Christian Church, and that will irreparably injure those who adhere to them.
     No doubt the Israelites felt in the same way. After entering the land and living there a while, they were neighbors among them. The worshipers of Baal gathered by thousands in their gorgeous temples and worshiped with a grand display, doing nearly the same things in worship that the Israelites did. Israel looked on, and sympathized and fell into the snare. Natural sympathy with the appearances of worship not outwardly unlike true worship, but offered to Baal instead of the LORD, to a false instead of a true God, to three gods or no god instead of the LORD JESUS CHRIST alone, is one of the most dangerous snares against which the members of the New Church need to be on their guard. It is not necessary to suppose that all the idolaters of old were interiorly wicked men, any more than it is now necessary to suppose that all the pagans of our day are wicked men. Their doctrines we know are false, and precisely so it is not necessary to condemn as evil all or any of those who are in the worship of the various Churches around us. We simply know from the Word that the doctrines they teach and preach and according to which they pray and offer worship are false, and, if persisted in and followed, lead to evil and destruction; and that, therefore, we should utterly separate ourselves in spirit and life from them, we should "establish no covenant with them," have no sympathy with any such doctrines.
     "Wherefore their altars ye shall overturn, and their statues ye shall break, and his groves ye shall cut off."
     By an "altar" is meant worship. And to "overturn their altars" is, as far as possible, to eradicate from our own hearts every evil and false kind of worship. And to "break their statues" is to destroy the power of false doctrines in our own minds and lives. Their statues were the representative forms of their religious doctrines; and to "break them" is to destroy them. And the command teaches us that we should, as far as possible, destroy the power of false doctrines in ourselves and others. We should break them by the hammer of Divine Truth, and as far as possible and by every means rid ourselves of them, of the sphere and influence of them.
     "His groves ye shall cut off" signifies that all inferior things relating to evil and false worship are to be rejected. Groves were the places where worship was performed, because in earliest and good times, men knew that trees that make a grove correspond to the various perceptions of truths according to which men worship the LORD. And when all representative worship was perverted and became idolatrous, the groves in which they worshiped, represented the false and evil perceptions or statutes according to which they offered their idolatrous worship.
     "Wherefore thou shalt not bow thyself down to another God, for JEHOVAH His name is Zealous, a zealous God is He."
     We are here taught that the LORD JESUS CHRIST alone is to be worshiped.
     The JEHOVAH God of the Old Testament, who is here speaking, became, by the incarnation, the JESUS CHRIST of the New Testament, as the Word declares in many places; as where it is said that "JEHOVAH is the Only Saviour and Redeemer," whom we all know to be JESUS CHRIST, and where the LORD calls Himself "The First and the Last," and says, "I and Father are One," "He that seeth me seeth the Father," and where the Apostle says, "In Him dwelleth all the fullness of the Godhead bodily."
     And we are here taught not only that the LORD JESUS CHRIST alone is to be worshiped as the only God of heaven and earth, but also, that, if any other God is worshiped, all Divine Good and Divine Truth recede from those who thus worship. This is meant by "For JEHOVAH, His name is Zealous, a zealous God is He."

68


The "Name" of the LORD, or of JEHOVAH, in the highest sense, is the Divine Humanity. It has here the same meaning as in the LORD'S Prayer-"Hallowed be Thy Name," and in the Commandment -"Not to take the Name of the LORD in vain." Zealous means the warmth or fire of love. The zeal of love is to protect its own. All Divine Good and all Divine Truth, being from the LORD JESUS CHRIST-the Divine Human alone-it necessarily follows that if man worships any other god, he turns away from the LORD, and, of course, the Divine Good and Truth that come only from the LORD are turned away from at the same time, just as the heat and light of the sun are turned away from, when the sun, from which they are derived, is turned away from. The term "zealous" is here repeated, because in one instance it has reference to good, and in the other to truth. For the same reason the two terms, "JEHOVAH" and "God," are mentioned; for "JEHOVAH" means the LORD as to Good, and "God" means the LORD as to Truth. And he who worships any other God than the LORD JESUS CHRIST, in doing so turns away from all Divine Good and all Divine Truth. And when men turn away from JESUS CHRIST as the object of worship, when they think of any other as God when they pray to any other as God, when they think of Him as in any manner less than or inferior to or separate from the Father, in that degree they recede and turn away from all Divine Good and all Divine Truth. This matter of Who is God? To whom should we pray? Whom should we worship? is no light matter. No one can possibly enter into and live in the Christian heaven who even thinks of any other God, or Divine Being, than JESUS CHRIST. The sphere of thought there is perceived by all in the vicinity, and a sphere of false thought concerning the LORD is felt as painful and exceedingly offensive to the angels; it is spiritual treason against the LORD and His government, and is perceived as such. The denial of the Divinity of the LORD in the Christian Church brought that Church to its end, and caused the LORD to come again and establish a New Church, the Essential Doctrine of which is the Sole and Supreme Divinity of the LORD JESUS CHRIST. And the LORD'S command to those in the Old who believe in the Divinity of LORD is, "Come out of her, my people, that ye become not partakers of her sins and that ye receive not of her plagues." (Rev. xviii, 4.)
     The LORD is merciful and seeks to save all. He does this not by leaving men asleep in dangerous and false positions, but by teaching them the Truth, and urging them to accept and practice it.
     And a true minister of the LORD will not show his love for his people or his fellow-men by preaching to them soft and smooth and pleasant things that will please their ears and leave them unwarned and unguarded against the spheres of false religion and spurious charity that make no difference between the faith and worship of the True God, and that of no god or a false god, or no faith at all.
     "Let your heart therefore be perfect with the LORD our God, to walk in His statutes, and to keep His Commandments." (1 Kings viii, 61.)
Title Unspecified 1885

Title Unspecified              1885

     Irrthumer unserer Zeit (Errors of Our Time) is the title of a twenty-six page tract recently published at Frankfurt, Germany. It consists (1) of a lecture by a former Baptist minister, in which he gives his reasons for joining the New Church, and (2) of a translation of the Rev. Mr. Ford's letter to Professor Bush.
CONVERSATIONS ON EDUCATION 1885

CONVERSATIONS ON EDUCATION              1885

     [CONTINUED.]

     MAN has the two faculties of Liberty and Rationality, in order that he may become spiritual, which is to be regenerated. For it is the love of man which becomes spiritual and is regenerated, and this cannot become spiritual or be regenerated, unless it knows by its understanding what is evil, and what is good, and hence what is true and what is false. When it knows these, it can choose the one or the other; and if it chooses good, it can by its understanding be informed of the means by which it can come to good. All the means by which man can come to good are provided. To know and understand these means is from Rationality, and to will and do them is from Liberty; for Liberty is to will, to know, to understand, and to think them.
     But it is w be known that both faculties, Liberty and Rationality, are not man's, but that they are the LORD'S with man, and that they cannot be appropriated to man as his, also that they cannot be given to man as his, but that they are continually the LORD'S with him; and yet that they are never taken away from man. The reason is that man cannot be saved without them, for he cannot be regenerated without them; wherefore man is instructed by the Church that he cannot think of himself nor do good of himself. But since man perceives not otherwise than that he thinks truth of himself and does good of himself it is evidently manifest that he ought to believe that he thinks truth as of himself and that he does good as of himself; for if he does not believe this, then he either does not think truth and does not do good, and so has no religion; or he thinks truth and does good from himself, and then he ascribes to himself what is Divine.- D. L. W. 426. (See also n. 116, 258; H. H. 597.)

     This feature of the LORD'S government of man: granting him a freedom which appears to be his own, while in reality it is not his own, but his only as his own, should be a guide in the government or training of children. They should gradually be led and trained to do things as of themselves, in freedom. They should be under constant supervision; what they do, both good and bad, should be seen by parent or teacher, but still not all wrong-doing need be specially noticed; the government should be felt only when restraint is seen to be necessary. The LORD keeps a constant watch over man, continually leading and guiding him, but man does not feel this guidance; he imagines himself to be in entire freedom, even restraint and punishment appear to him to be avoidable. So the child, though it has no liberty of its own, should be trained to have it as of itself, and when doing wrong ought to be led to force itself to desist from it. (A. C. 1937.) When the child's desire for evil becomes overmastering, then it will be well to cause restraint to be felt. In the government of a child, this truth must be borne in mind, that so far as man partakes of his hereditary and thence is in self-love, the doing of evil constitutes his very life; and were he not permitted to be in evil, he would have no life-consequently he would have no life were he not left in freedom to do as he chooses.
     This freedom is necessary that man may be reformed, regenerated, and saved. All human beings born at this time have hereditary tendencies to evils of every kind. Evil predominates, since man is inclined downward. Love of the neighbor has been perverted into hatred of the neighbor, and love of the LORD into hatred of the LORD. Out of this evil state of love, man is to be brought into a good state of love. But he cannot love unless he have liberty to hate. Hence the necessity of man's being placed between heaven and hell. Here with I head bent down toward hell, he is nevertheless in a condition to receive life from heaven, and as he gradually comes into true liberty from the LORD, he turns his head and then his face upward and stands erect. If, however, he favors the influences from hell, he continues to direct his face thither until his head is below and his feet are above.

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Were man at once lifted out of the middle plane, the more interior evils would not be excited, and he would not come into temptations. Hence is he kept under the influences of hell. By continuing between good and evil he may learn what is spiritually good. He cannot be compelled to good, since that which is induced by compulsion does not adhere, but he may compel himself to fight against evil and do good. (A. C. 1937.) Spiritual good can only be appropriated by man in a state of freedom, and hence has he conjunction mediately with heaven by spirits in the world of spirits, and with hell similarly. (H. H. 599, 600.) This mediate conjunction changes in quantity and quality as man progresses in life. From infancy to old age there is a general change of man's affections which causes appropriate changes in his situation in the world of spirits. (T. C. R. 476.) These changes are common to all men from infancy to boyhood, from boyhood to manhood, from manhood to old age. Besides these general changes, there are particular changes with every man, according to his ruling love, according to the thought formed, and according to the influences of circumstances.
     Man cannot be reformed unless he has freedom, because he is born into evils of every kind, which, nevertheless, must be re- moved that he may be saved. They cannot be removed unless he sees them in himself, and acknowledges them, and then does not will them, and finally is averse to them; only then are they removed. This cannot be done, unless man be in good and in evil, for from good he can see evils, but not from evil goods. The spiritual goods which man can think, he learns from infancy from the reading of the Word and from preaching; and moral and civil goods from life in the world. This is the first [reason] why man should be in freedom. The other is, that nothing is appropriated to man except what is done from an affection which is of love; other things may indeed enter, but no further than into the thought, and not into the will, and what does not enter even into the will of man, does not become his, for thought derives what it makes its own, from the memory, but the will from life itself. Nothing is ever free which is not from the will, or, what is the same, from the affection which is of love; for whatever a man wills or loves, this he does freely. Hence it is that the freedom of man and affection which is of love or of his will are one. Therefore, also, man has freedom, in order that he maybe affected with truth and good, or love them, and they thus become as his own. In a word, whatever does not enter in freedom with man, does not remain, because it is not of his love or of his will, and the things which are not of the love or of the will of man, are not of his spirit, for the Esse of the spirit of man is love or will. It is said love or will, since what a man loves, he wills.- H. H. 598.

     Things remain with man only when they enter by delights. Whatever is stored up through delight or affection, remains deeply inrooted, and whenever the delight returns the knowledge does; and when the knowledge, the delight. In the prevailing systems of the day where learning things verbatim is held to be of paramount importance, a mere memorizing is encouraged which is artificial, and being unaccompanied by delight does not penetrate further than the thought. It does not reach the will, and therefore does not become the child's own, and abide. It is not difficult to teach a child scientifics so that they will remain. The mere love of knowing, when properly treated, will carry a child through a lesson; the teacher always has this help. But the teacher must have a thorough knowledge of the subject in hand and be fully interested in the lesson himself; his sphere of concentrated affection and thought will effect much with the child.
     When spirits come to man they enter into his memory and thence into all his thoughts. They are not aware that they are present with man, but they imagine that his thoughts are theirs. He is held in his own life by evil spirits and withheld from it by good spirits, and through the agency of the two he is placed in equilibrium. Being in equilibrium, he has liberty, and can be withdrawn from evils and inclined to good. (H. H. 292-3.)

     Such spirits are adjoined to man, as he himself is as to affection or as to thought, but good spirits are adjoined to him by the LORD, but evil ones are invited by the man himself. But the spirits with man are changed according to the changes of his affections, hence one kind of spirits are with him in infancy and others in boyhood, others in adolescence and youth, and others in old age. In infancy spirits are present who are in innocence, thus who communicate with the heaven of innocence, which is the inmost or third heaven. In boyhood spirits are present who are in the affection of knowing, thus who communicate with the ultimate or first heaven, in adolescence and youth those are present who are in the affection of truth and good, and hence in intelligence, thus who communicate with the second or middle heaven. But in old age spirits are present who are in wisdom and innocence, thus who communicate with the inmost or third heaven. But this adjunction the LORD brings to pass with those who can be reformed and regenerated. It is otherwise with those who cannot be reformed and regenerated; to these, good spirits are also adjoined, that by them they may be withheld from evil as far as it is possible- H. H. 295. (See also A. C. 2303, 3183, 5342, 1555, 1495, 6751, 5126, 5127, 2306-2309; A. E. 803.)

     This explains why some children cannot be reached in the same manner as others. What is done with some, with others will be of no effect because they "cannot be reformed and regenerated." It is, therefore, necessary to recognize the individual child, and not treat all children alike, or in mass. To do this it is well to observe carefully what use the child makes of what it learns; from this the affections of the will may be known. Hence are these two things essential in teaching: a clear idea of the subject to be taught, and as thorough a knowledge of the child as possible.
     But the Doctrine just quoted from Heaven and Hell continues:

     Man is governed through spirits by the LORD, because he is not in the order of heaven, for he is born into evils which are of hell, thus altogether contrary to Divine order, wherefore he must be brought back into order, and he cannot be brought back except mediately through spirits. It would be otherwise if man were born into good which is according to the order of heaven; then he would not be governed by the LORD through spirits, but through order itself, thus through common influx. Man is governed through this influx as to the things which proceed from thought and will into act, thus as to speech and actions, for these both flow according to natural order; with which therefore the spirits who are adjoined to man have nothing in common.- H. H. 296. (Read also H. H. 297.)

     Thus, if man were not evil, the government would be by influx into his will, disposing him to good. As it is, the LORD uses spirits to govern men on earth-by evil spirits He holds man in his evils, and by good spirits He withholds him from his evils. By both He holds man in freedom; and, indeed, He holds man in this state for the purpose of reducing him to order by bringing him under the power of truth.
     Hence, in the education of children respect must be had to their position in the world of spirits, and therefore also to their associations with children and others on earth. There is a general change of consociation with the spirits in the other world, due to the general changes of life or changes of state consequent on growth and development. These changes are not dependent upon particular or individual stages, though these are in the general.
     In infancy, the period of the innocence of ignorance, which lasts until about the age of five years, children should be kept in the sphere of good affections and innocence, and everything that would injure the state of innocence should be kept away.

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Their surroundings and companions must be carefully watched. Great mischief to children at this time arises from spheres; from the exciting, impatient, or otherwise unheavenly spheres of parents or playmates, companions and servants, and also from the spheres of things. Children cannot as yet be in real evil, for the hereditary is not excited into activity in early infancy. Loving and gentle treatment of children leads them to act lovingly and gently toward their playmates and is a means of storing up in them remains of good. This use to them is strengthened and extended by surrounding them with natural forms and objects which are innocent, harmless, tender, harmonious, with whatever is orderly, good, and beautiful. This is not to be done with any idea of stimulating them, but because it is orderly and good, and hence in keeping with their spiritual associations. Things harsh and harmful, even pictures of serpents, ferocious beasts, and the like, should be kept out of their sphere. Since they are at this time in communication with angels of the inmost or third heaven, the heaven of the innocence of wisdom, parents and teachers should carefully study the life of these angels as unfolded in the Writings, so that they may do no injury to the influx from them, but, on the contrary, intelligently and rationally co-operate with them in the LORD'S work of storing up remains of innocence.
     It does not seem best at this early age to impart to children systematic instruction, but rather to allow them to absorb through the senses and the whole body what is necessary for their proper development, and to this end also is it requisite to look well to their surroundings. For, as is evident from True Christian Religion (n. 335), infants form habits by means of objects which are presented to their senses. Being surrounded with orderly, beautiful, soft, pleasant, tasteful, odoriferous things, they absorb, sponge-like. No need of training here. But as the child passes the fifth year and goes on to the seventh, it must be prepared by certain general instruction for the age of boyhood, when systematic instruction should begin. Now, when the child begins to "want to know," and is associated with spirits connected with the first or lowest heaven, angels from the middle heaven flow in according as knowledges are formed: through the influence of angels from the first heaven. Thus the mediate degree is built up from the highest by lowest into mediate. This is the order of formation. The first idea must be that of the LORD as Doer and Giver. This will come naturally in the ordinary conversation with the mother. The instruction must include the LORD as the Divine Man and the literal sense of the Word, with such explanations as the child can receive, the genuine truths of Doctrine, also, in conversations, the general forms of science, and the means of acquiring knowledge, as drawing, writing, and the like. Thus the senses will gradually be developed, being trained to note and observe things, and to be open to the acquisition of ideas. The fundamentals of all spiritual science and of all natural science should be imparted during this age.
     The third period, beginning about the twelfth or fourteenth year, is the stage in which the affection of science is developed out of the affections of the senses. The instruction begun in the preceding period must be continued. But now the child is no longer merely inquisitive or inquiring; the rational is beginning to be formed; there is a desire to understand what is taught, questions are asked, and something rational is seen in the answers. Children should be encouraged to ask questions, so that they may be instructed how to ask them and when to ask them; and be guarded against forming habits of mental indolence. They need to learn to see, hear, and discover things for themselves, to conclude and to think for themselves.
     To form the rational rightly, the truth must be taught as revealed by the LORD. The internal sense of the Word cannot as yet be fully taught, but as much of it should be communicated as the child can understand. Things of correspondence should be taught by presenting effects with their causes. History is very valuable to develop the rational; all that refers to the religions of the earth, mythology, language, laws of government, theories of science, and of philosophy likewise.
     The adult age is thus finally reached, where the affection of truth reigns.
     In all these ages the studies should be kept up with an object, and that object, use; this is the good with which the affection for knowing is united in marriage, and affections will spring thence to delight and to stimulate to renewed efforts to know.
     What has been said concerning the instruction in the various periods is of the mediate operation of the LORD in man's regeneration. But the LORD'S government of man is both mediate and immediate. During all these periods, therefore; He inflows immediately into man's forming faculties and disposes them to receive what flows in mediately. Thus a marriage takes place between the two influxes in the interiors of man, resulting finally in actual marriage in externals. The marriage in the interiors first appears in man as a disposition or delight in doing 'or learning. Delight is operative in every stage to receive the things which ordinate the sensual and rational. Thus the LORD leads man to acquire more and more truth; man's rationality and liberty are gradually formed, and then he has in him the real human, he becomes truly a man. This process goes on continually. Man may interfere, as he often does, but he can never entirely stop it.
     On the subject of immediate and mediate influx consult Heaven and Hell (n. 297), Arcana Coelestia (n. 6063, 6307, 6472, 9682, 9683, 6058, 6474, 6478, 8717, 8728, 5147, 5150, 6173, 7004, 7007, 7270.)
     [TO BE CONTINUED.]
TOTAL ABSTINENCE TO SOME A NECESSITY 1885

TOTAL ABSTINENCE TO SOME A NECESSITY              1885

     THE "prohibition" craze, and the increasing cry of "total abstinence," as well as all other social movements, are under the direction of the Divine Providence, and are either provided to promote good, or permitted to prevent greater evil. While these prohibition and total abstinence movements, in themselves, are neither good nor in true harmony with the Divine laws, there must; nevertheless, be some reason, found in the present corrupt and debased condition of the Christian world, why they are permitted, and why it is well that a certain class of persons should be restrained by external motives from the use of spirituous liquors, and should drink water only. The following may cast some light upon the subject
     "That the LORD rules the human race in the most singular things. That everything in my past life has been governed by the LORD could be evident to me from those things which were brought forth concerning my past life: but still more plainly from him of whom [mention was made] previously, who was the most audacious of all. The government of his life was examined. Had he not been so detained in a nearly similar degree, in external bonds, on account of the reputation of his name and pre-eminent glory over others, he would have become more excrementitious than all, for it was only such a bond that restrained him.

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Thus was he led by the LORD, which was shown, seen, [and] confirmed by the angels. In like manner, it was to-day demonstrated, as I could plainly perceive in spiritual idea, that unless he had been so detained from love of women, also from intoxicating drink, so as to have drank simply water, he would then have so fallen as to have existed as an exceedingly excrementitious thing." (S. D. 3177.)
     The person thus described is one of whom mention was made previously.
     In preceding numbers he is spoken of as follows:
     "Then a certain one [from] amongst the extremely audacious in the world, inasmuch as he could not, as he said, endure those things which had happened to him, being excited by fear of the loss of his reputation, which he was very solicitous about in the world, then took counsel to seek another LORD, as certain evil spirits did previously. He persisted in seeking for another LORD and another heaven, where he could be without such loss of reputation, which was all that tormented him." (S. D. 3136.) "It was then also granted me to know that such esteem, above all others, them that are without fear, without reverence, and without shame." (S. D. 3141.)
     Again he is thus spoken of: "As has already been said concerning an audacious [spirit], unless he had I possessed in a like degree the fear of loss of reputation, of name, and of the like, which would expose him not only to the world, but also to himself, that he would have been such a base excrementitious thing with urine that a baser could not be conceived." (S. D. 3149.)
     From the above it is evident that in this age, when the Christian Church has come to its end, and internal and spiritual truths no longer form the conscience, and hold the lives of the people in order, there is a class who, if not restrained by external bonds, fear of the loss of reputation, and the like, would become the vilest of the vile. And that some of these, because not under the guidance and control of internal and spiritual principles, by which they would be preserved from excess and abuse, cannot safely use such drinks as correspond to things spiritual, but must, if they would be saved from becoming so vile, abstain from their use, and drink water only.
     But because there is a class who are of such mental and physical quality that they cannot use spirituous drinks without abusing them, and becoming so debased, it does not follow that those in different and better conditions cannot. The heavenly truths of the New Jerusalem are, by the mercy of the LORD, hidden from many, lest they should profane them and make their own state worse than it would otherwise be. But this is no reason why others should not receive, use, and be blessed by them.
     In other words, an intemperate man may determine for himself to abstain from all spirituous liquors, but he does wrong when he attempts to control others, and to force them to abstain from drinking, even though they are temperate in their use of food and drink.
     The unadorned description of the character in the quotations from Spiritual Diary may possibly shock the sensibilities of certain people. But it must have been published by Providence for a reason. It may be doubted whether a New Churchman who has strong tendencies to drunkenness has any better help in his first fights with this enormous evil, than the truth revealed that the unsubjugated lust for drink introduces him into a spiritual excrementitious sphere, and if not battled against will entail an eternal life of misery in an excrementitious hell.
ELEANOR 1885

ELEANOR       EDWARD POLLOCK       1885

     CHAPTER V.

     [CONTINUED.]

     MR. PLOWMAN was a good-natured looking man, who wore No. 11 boots, and was built generally on that number. Yet this young Hercules was rather inclined to friskiness and had distinguished himself several times during the evening. He now stepped briskly forward, as though he enjoyed what was before him, but as he stopped in front of Eleanor and extended his hand to lead her forth, she said in a low voice, "Please, don't, George."
     "But you must," he replied, laughing, and taking her hand.
     She arose, and snatching away her hand, replied almost in a whisper, but a whisper accented with a dangerously bright look in her eyes, "I will not." Now, when it is remembered that she was small and had auburn hair, it will be seen that the big young man had nothing else to do but leave her, which he did, merely remarking, "Well, I don't want to have any fuss about it." Such occurrences were not so rare as to cause much comment, and nothing was said save a few half-whispered "Humph! putting on airs to-night," from some of the girls, which showed that Miss Mayburn did not always act so.
     Notwithstanding what he had said to Eleanor while walking across the fields that evening, Dick had taken as active a part in this game as he had in the preceding one. He had gallantly redeemed a penknife from Miss Molly Pasplate, and had also chased and caught (as he had seen the "other fellows," as he termed them, do) a saucy looking young thing who gave him the challenge, as he approached, of running away and out into the hall. For this exploit he received applause from the company and a look from Eleanor that caused him to make the trite excuse to himself, "When in Rome I must do as the Romans do." It is to be feared that the two engaged in "selling" were in collusion, for, shortly after Mr. Plowman's discomfiture, a bunch of keys were held up, and with a meaning glance the black-eyed judge said, in answer to the usual question," He must kiss Nell Mayburn twice. Whose keys are they?" taking them in her hand. "Oh! I see Mr. Gray's name on the key-ring;" then to Dick, as for the first time he hesitated, "You must do as I bid you or I shall I keep them."
     "I have not refused, fair Portia," replied he, as he arose and crossed the room. The company watched him with especial interest, for if she should not refuse him as she had Mr. Plowman, it would be something to talk about. She was plainly embarrassed, even painfully so, and as he drew near she gave him an appealing look, but otherwise did not move as he bent over her. But he was equal to the emergency, and without hesitating he raised one of her hands to his lips, and then walked up to reclaim his keys.
     "That's not fair! That's not fair!" arose from all sides.
     "Mr. Gray," said the judge, as he took his keys, "I ought not to let you have them, for it wasn't fair."
     He laughed, as he replied: "You mistake; for a fairer hand I never saw, unless it be thine own."
     Slightly frowning, she replied: "I do not like flattery, Mr. Gray;" but she glanced at her shapely hands as she spoke and did not seem to be very much displeased.
     When the forfeits had all been redeemed, cakes and sweet cider were passed around, and the company formed into sociable little groups.

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In one of these were Dick and Mr. Plowman, with whom the former had become quite intimate and pronounced to be a "first-rate fellow;" and also Eleanor, Miss Molly, and the black-eyed judge, whom Dick persisted in calling Portia, much to her secret mystification, and perhaps to the reader's too, as Portia wasn't a judge.
     "Have you enjoyed the evening?" asked Miss Molly of Dick.
     "Very much, indeed," he replied, and then, holding up his glass, he said to the others, "I propose the health of our hostess, who has done so much to-night for our entertainment."
     An embarrassed pause followed this speech, and then Miss Molly said, "I'd rather you would not, for somehow it doesn't sound right."
     As they walked homeward that night, Eleanor asked Dick, "Are not you a temperance man
     "Yes, indeed. Why do you ask?"
     "Because it sounded so strange when you proposed Molly's health."
     "Well, you see, that though I am a strict temperance man, I am not a teetotaler."
     "I'm very sorry to hear it," said she, sadly.
     "Another of my sins uncovered," he replied. "Nelly, aren't you afraid to walk this lonely path with so dreadful a person?-one who is neither a teetotaler nor a 'Christian,' and who attends theatres and dancing parties, and who plays cards?"
     "No, I am not afraid; but I do wish that you would save your soul."

     CHAPTER VI.

     In which Eleanor gives an opinion.

     A PARTY, to those not hardened, is often conducive to mild seriousness the day after. The slight headache, the feeling of lassitude, tends to a vague notion that all is vanity; or makes for piousness or melancholy or cynicism, as may be the individual bent.
     The domestic economy of the house did not tolerate late rising on any pretense less than sickness, and, much against his will, Dick was aroused the next morning as early as though he had gone to bed at nine o'clock. But instead of going out after breakfast with Mr. Mayburn, as had been his custom lately, he went into the parlor and stretched himself on the old horsehair sofa: He wanted to rest and to think-to think about Eleanor; she being pretty and he young, he did nothing of the kind, but gave rein to fancy instead. When we want to do that which we feel is not right we are apt to shut our eyes lest we may see. So with Dick. But still the questions fluttered in the background: Are you doing right? Can you willfully infringe the truth? Can you marry this girl of a hostile faith? To these questions he shut his eyes. "She is innocent I She will come to the truth I-" He knew this was but a hope with no tangible foundation save the wish. These questions, though constantly near, did not trouble him greatly. He had not been called to face them yet. He simply gave himself up to the pleasure of her society without consideration or intention.
     This morning he was inclined to melancholy; his thoughts lingered about Eleanor in a dangerously tender manner. He Was fast drifting, or rather was already, in love with her, though he would not admit it, for that would entail facing the questions. While he was in this state Eleanor entered the room and dropped into a big rocking-chair near him.
     "Tired?" he asked.
     "Yes, a little. I am not used to late hours. How do you feel?"
     "Like a moral," he replied.
     She rocked herself a few moments. "You will stay with us over the Sabbath and go to church?"
     "I'm only too willing to stay," he answered, staring at the ceiling, "but as for going to church-" he broke off with a wry face.
     "Father wants you to go, and I wish you would."
     "What good would it do for me to go? You know what I think on the subject."
     "But it might do you good and open your eyes. I want you to go just once." Her voice had a post-party melancholy that gave plaintive force to her pleading.
     "I'll go, was his brief response. ("I wonder where I wouldn't go if she asked me.")
     "I'm so glad," she answered.
     "Nellie, do you really think that I might be converted by Mr. Helfir's preaching?"
     "There is always hope, for it is never too late until the last moment of life."
     "Suppose I were to live to an old age in evil, wouldn't it be too late then?-"
     "While life lasts it is never too late."
     "You really believe all this-that Mr. Helfir preaches?"
     "Yes, I believe it."
     He gazed up at the blank ceiling, as though it were blank indeed. She broke the silence that followed
     "I was so grateful to you last night."
     "You mean when I refrained from-"
     "Yes."
     Their talk was intermittent, and it was several minutes before he asked and his heart gave a stir.
     "Would you have been angry if I had?"
     "I don't know," absently; then, "You spoke against such games and yet you-Molly, you remember, and the other one."
     "Yes, I remember. I'm generally better at preaching than practicing."
     "Do you think you did wrong?"
     "I don't know-the right or wrong of every act is in its motive."
     "Well?" and this was after another gap of silence. Melancholy Dick felt that he was getting in a corner, and was somewhat aroused.
     "Why, you see it would have been priggish in me to refuse at least an offer to do my part, especially-that is-"'
     "That is as they did not object," said Miss Eleanor, with faint spice. "Do you think they should?"
     "That is a question I do no care to answer. But in a general way I hold that objections should be shown by not taking part in the game."
     "Then I did wrong in refusing to allow Mr. Plowman-you know?"
     "Certainly not," with more energy than consistency, at the same time taking a sitting posture-" certainly not; you did quite right."
     Apparently she did not see, or at least care to point out, the contradiction.
     "I do not like such games, and I believe I'll not take part in them any more.
     Dick gave his approval to this resolve in stronger terms, perhaps, than was called for. Then they fell to talking over the events and people of the-previous night until mild-eyed melancholy fled.
     The next day, Sunday, the household wore a different look, and Mr. Mayburn a long black coat. The sphere was repressive; the voices of the inmates took a lower, pitch.

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But little was said, and that little in a Sabbath tone. A good sleep had restored Dick's spirits, but on this depressing morning he found no opportunity to vent them. In the breakfast-room he had rattled off a little frivolity, but it had been received in down-looking silence. Even Eleanor refused to smile, so he was forced to maintain a demeanor that gave him a desperate desire to shout.
     At ten o'clock the wagon, with chairs in it, was brought to the door, and at a sedate pace the family was driven to church. Mr. Helfir's sermon, perhaps in reaction from Friday evening's dissipation, was on the sin of worldliness. Its effect was to make sorrowful saint and sinner alike. Dick had a whimsical notion that the people came there to be depressed, after the manner of those in Water Babies, and would think their state dangerous if they felt any lightness.
     After the services were over he had an inclination to go among the congregation, shake hands, and have a chat with those he knew. But somehow this did not succeed; even the lively Miss Molly had little else to say than, "That was a very improving sermon."
     Returning home, they sat down to a cold and silent dinner, and then all went into the parlor, where Mr. Mayburn read Paul, Eleanor a book of sermons, while Mrs. Mayburn sat with folded hands. Dick endured: this smothering for half an hour, and then, after vainly trying to attract Eleanor's attention, softly stole out of the room on tip-toes.
     "Another half-hour would have finished me," said he, as he stood on the door-step and drew in the sunshiny air. "How a girl like Nellie can think dismalness is religion is more than I can see."
     He shook his head over the problem, and for want of something better to do began to whistle. As the sound penetrated the still air, the dogs, now his faithful allies, came barking around the corner of the house eager for a romp; awakened by this, Mrs. Mayburn's geese set up a cackling protest or approbation, it was not clear roused the chickens; and as a climax the horses, that had been dozing in a field near, responded by neighing, and then kicked up their heels in evident appreciation.
      When these sounds reached him, Mr. Mayburn looked at his wife with grave surprise, and she in turn appealingly at Eleanor, who at once arose, and carrying her open book, softly left the room after saying, "I'll go and speak to him, father." With a little frowning shake of the head she said to Dick, "Remember, this is the Sabbath day, and father doesn't like the disturbance."
     "That's a fact," he replied. "I forgot. I'll not do again. But stop a moment, Nellie," as she turned to re-enter the house. "Stay out here, won't you? I say, let's go down to the creek and enjoy this perfect afternoon."
     "O my!"
     "Well, then, let's go down there and preach or talk of graves and tombstones, anything dismal you please. Come, that's a good girl."
     "But it's the Sabbath!"
     "You can read your good book down there just as well as in that room. I'll promise not to say a word, or whistle, or do anything bad if you will go.
     She hesitated, for the different sphere was beginning to have its effect.
     "Your father won't scold you, will he?"
     "No, he never scolds me."
     "Then come with me."
     "But, Dick, it is the Sabbath."
     "Nellie," said he, impressively, "do you know what I'll do if you refuse?"
     "No; what will you?"
     "I'll go down there alone and dance a jig."
     Against her will she had to laugh.
     "How can you be so ridiculous."
     "Never was less so. I'll go down and dance around the lane like Sir Joseph Porter, K. C. B."
     "Who was he?"
     "Why, he was a sea-captain. That is, he wasn't exactly captain, but was a sort of head man generally."
     "Was he? I never heard of him. Dick, you are making fun of me!"
     "I wouldn't make fun of you for anything. Won't you come
     "Well, wait till I get my hat." She soon returned wearing her neat little hat that he thought was the prettiest that ever left a milliner's shop.
     Their destination was only a short distance from the house, and was a favorite resort of theirs. A clump of sturdy old maples stood beside the creek that made music as it rippled over its stony bed. Beneath the trees were some mossy old rocks half-buried in the ground, and on one of these she seated herself while he stretched himself at full length on the leaf-covered ground. She opened the book she had brought along and began to read.
     "You are not going to begin again at that tiresome old book, are you?" he asked, in an aggrieved tone.
     "Why, of course. You said I could read down here just as well as in the house, did not you?"
     "So I did. I'm a man of my word. Behold a recumbent statue of silence."
     For the space of ten minutes she read or pretended to, and then stole a glance at him. He was looking at her, and with the faintest tinge of color, she said: "I thought you were asleep."
     "No, only dreaming."
     "What a foolish boy to dream with his eyes wide open."
     He gave a slight sigh and she resumed her book, but after a minute looked up again.
     "What were you dreaming about?"
     He waited until he had deftly caught a gaudy leaf that came fluttering down over his face, and then briefly replied: "You."
     "I am rather a substantial dream, am I not?" she said, a little confused at his answer.
     "In my dream I saw you reading the book I gave you. It was a beautiful dream. You were encircled with the radiance of Divine Truth. I wish, it were not a dream."
     "But I read them both. You asked me to read a little in your book every night before I went to sleep, and I have done so-even the night we came from Mr. Pasplate's, though it was very late then."
     "That seems like my day-dream, but the cold, gloomy fog of the book you now hold obscures it."
     Thoughtfully gazing at the flowing water, she said: "If I read what you wish me to every night, why should you object to me reading this book on the Sabbath."
     "I have no right to object," he answered, quietly.
     A look that seemed akin to reproach flitted over her face.
     "But you do object."
     "Yes, I do, right or no right," he replied, half-rising. "The day will come, perhaps, when you must choose between those two books. The one stands for warmth, light, and life; the other for cold, darkness, and death. They cannot be mingled. You must give yourself wholly to the one or the other."


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     "I want to do what is right," she replied; "but how am I to decide? You point one way and my parents and Church the other."
     "Your heart must decide," was his low-voiced reply, as he fell back among the leaves again.
     During the half hour of silence that now fell upon them, Eleanor could not have read very fast, as she turned but one leaf of her book. At the expiration of that time she closed it and said: "We have not been very entertaining this afternoon."
     "We have not been very talkative, at any rate," he replied, assuming a sitting posture, "and' yet I at least have been contented, though a little melancholy, too."
     "Why melancholy?"
     "Well, perhaps that isn't the right word. I've had a sort of 'good-bye' feeling. You know this is the last day of my visit, or," with a little laugh, "visitation."
     "Are you going home to-morrow?"
     "Not home yet, but I must return to my sister's. She scolded me to-day after church in a-severely genteel way for my 'conduct,' as she called it. I don't know why it is, but when one disapproves of what another does he or she always, if polite, uses that word. It's getting quite a battered reputation."
     "How soon are you going home?" Her slight hesitation only prevented the question from being commonplace.
     "I don't know. Not until my full leave is up, unless Sam sends for me. May I come over here to see you sometimes?"
     "The roads are free."
     "I've a notion to come twice a day, to punish you for your indifference."
     At this she laughed, and arising said: "It is nearly sun-down; we must go back to the house."
     He scrambled to his feet, and brushing the leaves and bits of grass from his clothes said: "The sun won't be down for an hour yet, and this is just the best time in the day. Let us take a walk up the banks of Bonnie Doon here."
     This time she complied without urging, and for an hour they loitered along the banks of the stream. And she never once reminded him that it was the Sabbath.
     He took his departure the next day, but, true to his word, he rarely let a day pass that he did not come to see her during the next two weeks. During this time Mr. Mayburn noticed that she seemed blither than shine had ever been before. And, on the other hand, Mrs. Davis noticed that her brother grew graver each day. Indeed; he had cause. Those hovering questions stood out in stronger relief and demanded answer. But the answer came not. Eleanor would listen to him as long as he would talk on the subject of his religion, but neither accept nor reject. Their positions in one sense changed; she grew brighter as he day by day became graver. He could not face the thought of losing her and he would not face the alternative.
     The weather, too, seemed to change with him. The warm golden light of the early days slowly deepened into a smoky pall. Day by day the sun grew fainter, and was lost in the sombre sky. The many-hued foliage had fallen, and the trees stood bare save for a few brown leaves that the first storm would scatter.
     On the afternoon of one of these darkening days he started for home, and Eleanor, as was her custom, accompanied him as far as the maples by the brook. There, too, she often awaited his daily coming. At this meeting and parting place he took her hand and said: "Nellie, I have often asked you to tell me what you think of that book 1 gave you, and of all I have told you concerning our faith, but you have never answered me. Will not you answer me now?"
     "What does it matter what I think?" she replied.
     "Please answer me."
     "You don't know how solemn you look. I wish I had a mirror here."
     "I wish you would answer my question," he said, a little sadly.
     "What if I refuse?"
     "Then I should be very sorry."
     "But I am only a silly-"
     "No, don't say that."
     "Well, then," and her eyes laughed, "I think it is all nonsense." Saying this, she snatched her hand from his and lightly ran away, leaving him alone.
     [TO BE CONTINUED.]
NOTES AND REVIEWS 1885

NOTES AND REVIEWS              1885

     New Church Life will be sent six months on trial for twenty-five cents.     
Title Unspecified 1885

Title Unspecified              1885

     THE Revised Version of the Old Testament is announced to be published on May 21st.
Title Unspecified 1885

Title Unspecified              1885

     Life Eternal is the title of a new work by the Rev. Theodore F. Wright and published by the Massachusetts Union.
Title Unspecified 1885

Title Unspecified              1885

     SUBSCRIPTIONS for New Jerusalem Tidings (twenty-five cents a year) may be remitted to publishers of New Church Life.
Title Unspecified 1885

Title Unspecified              1885

     PASTOR BOYESEN is at present busy translating into Swedish Dr. Ellis' book, Scepticism and Divine Revelation, and expects to be ready with the work in a short time.
Title Unspecified 1885

Title Unspecified              1885

     THE Brooklyn (English) Society has adopted a new constitution which makes the pastor ex-officio president. The text of the constitution is published in New- Church Messenger for April 8th.
Title Unspecified 1885

Title Unspecified              1885

     BY mistake, the table of statistics appended to last year's Journal of the Ministers' Conference makes it appear as if the Pittsburgh Society use must at the Holy Supper. They always use fermented wine.
Title Unspecified 1885

Title Unspecified              1885

     IF any of our readers have copies of the January, February, and especially of the March numbers of New Church Life for 1881 (Vol. 1) which they do not wish to preserve they will confer a favor by sending them to us.
Title Unspecified 1885

Title Unspecified              1885

     WITH its fourth number the Review published by the young people of the Boston Society writes "finis" to its career. The primary cause for this was lack of interest on the part "of those connected with the Society and congregation."
Title Unspecified 1885

Title Unspecified              1885

     WE are glad to call attention to the advertisement by the Academy of the New Church of the excellent translation of the Divine Love and Wisdom, recently completed by J. J. Garth Wilkinson and Rudolph L. Tafel. It is published in a very tasteful volume.
Title Unspecified 1885

Title Unspecified              1885

     THE New Church Independent copies from the San Francisco Chronicle's article on T. L. Harris certain passages that are rather flattering to Harris, but is silent on the real purport of the article. What right it has to thus mislead its readers is a question that perhaps its editor only can answer.
Title Unspecified 1885

Title Unspecified              1885

     IN a notice of The Literary Remains of Henry James, a prominent religious weekly says: "There are many passages which are a warning to the Swedenborgian sect not to fear this Greek who comes bearing gifts. 'They have the air to me,' he says, 'of carrying about with them a huge wen, instead of a head, superstitiously lettered in great capitals SANCTITY OF THE WORD.'"


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Title Unspecified 1885

Title Unspecified              1885

     WE have received a new Swedish New Church monthly paper, entitled Harolden (the Herald), published by the newly formed Swedish New Church Society, and edited by Pastor Boyesen. It is a sixteen- page octavo, printed in German type and handsomely furnished. Its price is seventy-five cents per annum. Address Rev. A. Th. Boyesen, 46 Gotgatan, Stockholm, Sweden.
Title Unspecified 1885

Title Unspecified              1885

     IN a review of the second volume of Dr. Oskar Lenz's African travels, the writer says: "Timbuctoo continues populous and busy-a seat of empire and an emporium of commerce. The people seem well able to organize and maintain a social order well adapted to their needs, insomuch that one scarcely sees the advantage, except to European travelers, of the invasion of civilized ideas invoked by Dr. Lenz." So, after all, it seems that "the steam-engine and the telegraph" are not essentials of good order and of the welfare of a nation.
Title Unspecified 1885

Title Unspecified              1885

     FROM advance sheets it appears that the new Latin edition of the Canons will be published under the title "Christiana Religio continens Universam Theologiam Novae Ecclesiae quae per Novam Hierosolymam in Apocalypsi intelligitur. - Canones Novae Ecclestae seu Integra Theologia Novae Ecclesiae. De Deo uno et infinito, de Domino Redemptore, et de Redemptione, de Spiritu Sancto, de Divina Trinitate." In the preface the editor, the Rev. Samuel H. Worcester, informs the public that the original MS. of the work has not been found, and that he has made use of both Johansen's and the Skara copy, the first of which belongs to the British Swedenborg Society and the other to Dr. Rudolph L. Tafel.
Title Unspecified 1885

Title Unspecified              1885

     THE author of Old Highways in China describes a peculiar funeral ceremony she witnessed. As the coffin was put into the hearse the eldest male relative of the deceased broke a large bowl, at the same time exclaiming, "The bowl is broken," and a woman cut a double scarlet cord and said, "The cord is loosed." This custom, it is said, prevails only among the remnants of the pre- Chinese race. It brings to mind the words in Ecclesiastes, twelfth chapter, where, treating of the time when "man goeth to his long home and the mourners go about the streets," occur the words: "Or ever the silver cord be loosed, or the golden bowl be broken." It is not improbable that the texts quoted and the custom are derived from the same source, i. e.: the Ancient Church. In Adversaria (III, 7162) the mode of speaking in Ecclesiastes is mentioned as being of that Church.
Title Unspecified 1885

Title Unspecified              1885

     THE Jewish sect "New Israel," recently founded by Josef Rabinowitsch, which has made quite a sensation in Russia and has been recognized by the Government of that country, cannot be regarded as a great improvement on the Jewish religion. It is an outbirth of the "liberal" spirit of the age, and may be classed with Unitarianism and the Protestantenverein. Although the New Israelites add the Gospels to the Old Testament, and speak of "honoring sacredly the name of JESUS," they do not acknowledge the LORD JESUS CHRIST as God, for in their declaration of principles they speak of Him as "a faithful, experienced man." From their creed it is evident that they believe in JESUS as an ideal and exemplary man, who became a martyr to His high and noble convictions, and is to be honored for what "in His sayings they see to be true."
Title Unspecified 1885

Title Unspecified              1885

     THE best feature in the address of the Rev. Geo. F. Stearns, delivered before the Massachusetts Sabbath- School Conference, was the remark that our scholars and linguists "should turn their attention to . . . providing for the best translation possible at this day of the letter of the Word." His illustration of the need of a New Church translation of the Word is very forcible. It consists in comparing the common English translation of Isaiah xxx, 31, 32, with that given in the Writings. The authorized Version has: "For through the voice of the LORD shall the Assyrian be beaten down, which smote with a rod; and in every place where the grounded staff shall pass, which the LORD shall lay upon him, it shall be with tabrets and harps." In Apocalypse Explained (n. 727) it is rendered: "At the voice of JEHOVAH Ashur shall be amazed, he shall be smitten with a staff; then shall every passage of the Rod of the Foundation which JEHOVAH shall cause to rest, be with timbrel and harps."
Title Unspecified 1885

Title Unspecified              1885

     Skandinavisk Nykyrktiduing, now edited by Mr. Manby in Gottenburg, is greatly improved in appearance. An enlarged supplement accompanies the March number. This number contains among other things, the Rev. Mr. Hinkley's comments on the proposed Church Order for the New Church in Sweden, presented by Messrs. Manby and Laurell; an editorial on the present schism in the Swedish New Church, exhorting the brethren to be led by charity, even when disputing; a report from the Council of the General New Church Society in Sweden, giving an official account of the issue and defending itself against the accusations made by Pastor Boyesen and his friends in the supplement to Skandinavisk Nykyrktidning of February (partly presented in translation in New Church Life of April). The article of greatest interest, however, is a review of Pastor Boyesen's proposition to the Ecclesiastical Order of the New Church in Sweden and a criticism of the doctrine of the trinal priesthood in the New Church. This review contains many strong and true arguments, but is altogether too violent. The following statement savors rather of a judgment of persons (the more unwarranted for being of persons unknown to the critic): "They [ordaining ministers] have neither the power nor the name of Bishops, except with quite a small ultra-high church crowd in America, who, besides laying great importance on ceremonies and showy garments, have also conceived the notion of calling their ordaining ministers bishops; but such an example we in our free Sweden ought not to follow-although it may, indeed, tickle a man's vanity."
DE CULTU ET AMORE DEI 1885

DE CULTU ET AMORE DEI              1885

DE CULTU ET AMORE DEI... ab Eman. Swedenborg. Ad fidem editionis principis 1745 Londini excusea denuo edidit Tho. Murray Gorman, M. A., e Coll. Hert. Oxon: Londini: Apud Kegan Paul, Trench, et Soc, MDCCCLXXXIII. l2mo. 230 pp.
     THIS new edition of the Worship and Love of God ranks with the American republications of the Latin edition of Swedenborg's Writings, as far as dress is concerned, and thanks are due to Mr. Gorman, whose edition, it is hoped, will stimulate the study of this grand work; for it affords genuine delight to read in this beautiful volume, the paper, type, and press-work leaving nothing to be desired. But the usefulness of this edition has been greatly curtailed by a neglect of the photolithographed MS. Swedenborg's manuscript and marginal notes to Part First, which form a running index, are not only intrinsically of great value to the student, but would have given a more tasteful appearance to the book, such, for instance, as we admire as The New Ethics. Part Third, which, although left unfinished by Swedenborg, still exists partly in proof and partly in manuscript, should also have been added to the new edition.
     It would not have been unworthy one who received his degree of Master of Arts from Oxford to have furnished the world with an edition of the Worship and Love of God improved as indicated. But the present edition is really nothing but a reprint in the strictest sense of the term, and it is difficult to imagine what labor Mr. Gorman expended to necessitate the publishing of his name on the title-page as editor apparently simply gave Swedenborg's original edition into the hands of the printer with injunction to reprint, for the "&" marks that occur in the original are reproduced, the accents over the ablative endings are retained, and at the end of the volume is the original price-list of Swedenborg's scientific works as printed by his London publishers, John Nourse and Richard Manby. Not a sign that this list is a copy of the one in the original edition, and as it stands it leaves one who is unacquainted with Swedenborg's edition to infer that the works advertised are all reprints. This is mentioned because it awakened in an unsophisticated American there are such) a desire to write to Messrs. Nourse and Manby for the books advertised. He received a notification from London that these gentlemen had left the book-trade and this world nearly a century ago.


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MANUALS OF RELIGIOUS INSTRUCTION 1885

MANUALS OF RELIGIOUS INSTRUCTION              1885

MANUALS OF RELIGIOUS INSTRUCTION. Bible Series. No 2. The Gospel Story. For children from eight to twelve years of age. Prepared by a Committee of the American New Church Sabbath School Association. New York: The New Church Board of Publication, 1884. 32mo. 232 pp.

     LIKE its predecessor, this little Manual is intended, not for children, as might be erroneously inferred from the title, but for the guidance and assistance of Sunday-school teachers.
     The subject-matter is divided up into forty chapters, each providing material and suggestions for a lesson.
     At the head of each chapter stands the subject of the lesson, with the necessary reference to the Gospels. Then follows a text quoted from the Old or from the New Testament and bearing on the lesson. This text is to be memorized by the children. Next follows n general plan of the instruction to be pursued by the teacher with suggestive remarks about text and lesson. To this are added "notes," in which verses needing particular explanation are singled out from the lesson and briefly explained. "Questions" with occasional answers close the chapter.
     The Gospel Story as recorded in Matthew is taken as a basis, but whenever necessary, comparison is made with the other Gospels, or selections from them are introduced.
     The Manual contains a list of "Reliable Text-Books for Teachers," three maps especially prepared by Mr. G. W. Colton, a table of contents, and an index. It is, therefore, as may be conceived, quite complete in its way. It is worthy of note that distinctively New Church Truths have been used to explain the letter of the Word much more generally than in Number One. While Number One could hardly be termed a New Church Manual of Religious Instruction (see review of that work in New Church Life, September, 1883), this Manual can go by no other name. Nevertheless the principle that the letter of the Word and its every least part needs to be studied in the direct light of the New Church does not seem to have been fully appreciated, and certainly has not been fully carried out in this Manual. It was not to be expected that the list of "Reliable Text-Books" should include the titles of the Writings. But why are Bruce's Commentaries on the Gospels, which contain very few references to the Doctrines, included in the list, and Clowes' and LeBoys des Guays' Gospels, which consist of almost nothing but quotations from the Writings, omitted? Surely, the first thing a New Church teacher should ask about the letter of the Word is: "What explanation do the Writings afford?" and no "text-book" can answer this question more effectively than the Gospels edited by LeBoys des Guays and Clowes. In the first seven chapters of the Manual the deficiency has been supplied to some extent by references to the Writings, and incomplete as these are, they are of great value. But after the seventh chapter they cease, for an unexplained reason, and throughout the remaining thirty-three chapters not a single reference to the Writings occurs. The Writings give abundant explanations of the letter of the Word, and besides, as is truly remarked in the Preface (p. v.): "There are also many opportunities for making use of such facts as the New Church possesses in regard to the spiritual world, in giving more full explanation and illustration of the letter than is usually found in commentaries. These facts can be told to children as such, and they will believe and understand them, where an effort to draw conclusions or to convey abstract truth would fail utterly." But why was not this principle, so clearly seen, carried out more fully? Even in the first seven chapters there are instances where this principle was neglected. Thus, in common with the Old Church, the Manual speaks of the place where the LORD was born as occupied by cattle (p. 16), but from the Writings it appears that it was used for horses: "The manger, in which the infant LORD was found by the shepherds, signifies spiritual nutrition, because horses, which feed from the manger, signify intellectual things." (De Verbo, n. 7.) Again (on p. 19), the Manual says that the Wise Men or Magi "were probably from Chaldea or Mesopotamia." Why instill a doubt in the child-mind when in Arcana (n. 3762, the very number referred to in the Manual, and also n. 3249) it is taught that they were from Syria?
     In the thirty-three chapters in which no references to the Writings occur, instances abound where they might have been profitably introduced and allowed to qualify and complete the suggestions of the Manual. For example: In the tenth chapter the text is Matthew v, 17-20, where the LORD says "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled." Nothing could be of greater interest and value to children than the explanation given of this in Arcana (n. 9349, 4231, 3479, 10,497), Last Judgment (n. 41), and other places. Yet not a syllable, either of the sanctity of the Hebrew jots and tittles or of the preservation of the Word occurs in the Manual.
     On page 61, Matthew viii, 31, treating of the swine into which the demons entered, is explained. If the Manual truly grasps at "opportunities for making use of such facts as the New Church possesses in regard to the spiritual world, etc," why did it not cite the Doctrine (A. C. 938) concerning the avaricious, who appear like swine in the other world? In Apocalypse Explained (n. 659) these avaricious spirits are described in explanation of Matthew viii, 31, but not a word of this appears in the Manual.
     A grave fallacy, arising from the letter, occurs in Lesson XVII. The language in Matthew xi, 7, leads the reader to suppose that the LORD meant to contrast John with the reeds that bend to every breeze. But from Arcana (n. 9372) it is evident that He compares him to it. "The Word is compared to a reed shaken by the wind, when it is explained ad libitum, for the reed in the internal sense is the Word in the ultimate, such as is the Word in the letter," and such as John represented. By referring to this number, the Manual's explanation is verse 8 of the same chapter from Matthew, true as it of could have been greatly filled out and beautified.
     Lesson XVIII treats of the Sabbath. How important to children the Doctrine concerning the Sabbath! (T. C. R. 301.) How interesting and instructive the memorable Relation describing the Sabbath in heaven! (T. C. R. 760. 751, C. L. 23-25.) But nothing of all this in the Manual.
     It may be useful to give a few illustrations of the great assistance rendered by Le Boys des Guays' and Clowes' Gospels to the teacher of the letter of the Word-an assistance greater than that derived from all the text-books cited in the Manual together-and of how this assistance might have been utilized in the Manual.


77



     On page 76 occurs an explanation of the words, "Shake off the dust of your feet." (Matthew x. 14.) In Le Boys des Guays' Gospels Apocalypse Explained (n. 365) and Arcana (n. 7418) are quoted, which show that this command had its origin in a custom in the spiritual world, and an interesting and important description of this custom is given. In Clowes' Gospels the same Doctrine is quoted with more abundant references.
     Chapter XXV. treats of the transfiguration of the LORD. The lesson could be made intensely interesting to children by telling them that the LORD'S face appeared as the Sun, because He is the Sun of heaven, and that He here represented the Internal of the Word, which gives spiritual light arising from that Sun, while Moses and Elias represented respectively the historical and the prophetical Word- Doctrines which are quoted by Clowes and Le Boys des Guays.
     So again these two editors quote the Doctrine (H. H. 534) about the broad and the narrow way, one of the subjects of Lesson XXVI. This Doctrine gives children a wealth of information concerning things needful for them to know, and enables them sensibly to realize their position in the spiritual world.
     In explanation of Matthew xxii, 20 (p. 128), the Manual says that the LORD "did not mean that they could really move a great mountain." Very true, so far as material mountains are concerned. But a reference to Le Boys des Guays' Gospels would have suggested that the children might profitably be confirmed in the literal truth of the LORD'S words when applied to real mountains of the spiritual world. (A. E. 815.)
     The Manual (p. 152) says of the LORD'S triumphal entry into Jerusalem: "In contrast to the horse, used especially for war, the ass was a symbol of peace." Compare this with the fact that the LORD was born in a horse-stable. The Doctrines assign to the horse a higher correspondence than to the ass. They say nothing of the ass being the symbol of peace, but leave one to infer the contrary. The ass represents the natural, and the colt of an ass the rational. The LORD rode on them to represent that the natural and rational should be subordinated to the spiritual and the celestial. (A. C. 2781.) To ride on these animals was, therefore, the principal badge of a judge and of a king, and hence the LORD'S riding on them represented royal magnificence (A. C. 2781, 9212; A. E. 31, 850.)
     The rending of the veil in the Temple, according to the Manual (p. 191), represented "that the LORD had made the meaning of the commandments clear and
plain by the example of His life and death." The meaning of this is surely not as clear and plain as that of the Doctrine: "The veil of the Temple rent in twain signifies the glorification of the LORD" (A. C. 9670), "the union of the Divine Human of the LORD with His Divine Itself" (A. E. 220), "His Human made Divine" (A. E. 400).
     The Manual falls into an Old Church error, when; treating of the LORD'S crucifixion, it says (p. 183), "The death by the cross . . . . was not even a Jewish punishment, and for Jews to crucify a Jew, would have been impossible." On the contrary, "there were two punishments of death with the Israelites and Jews, with whom the representative of a church was instituted; one punishment of death was stoning, the other was hanging on the wood" (A. C. 7456), or according to the Authorized Version "hanging on the tree." (See Deuteronomy xxi, 22, 23.)
'There are a number of other instances where Doctrine should have been introduced and allowed to round out or qualify the statements in the Manual. There are also many statements which are of questionable propriety. But, on the whole, the Manual is such an improvement over Number One that we gladly recommend it to the use of New Church parents and teachers.
     Reference has been made to the texts with which the chapters open, and which, quoted in full, are to be memorized by the children. Unfortunately, the faulty authorized version is quoted throughout. Why this should be can perhaps best be answered by the Committee that prepared the Manual. This is the first verse of the text for Lesson VI: "Because thou hast made the LORD, which is my refuge, even the Most High, thy habitation, there shall no evil befall thee, neither shall any plague come nigh thy dwelling." (Psalm xci, 9.) In the explanation the Manual has this: "The common version does not give as correct an idea of their meaning as is expressed in a more modern translation, viz.: 'For Thou, Jehovah, art my refuge;' which is the address of the Psalmist to the LORD; then to his own soul he says: 'The Most High hast thou made thy habitation."' New, the question which must occur to the teacher is, "Shall I tell the children to memorize the text as quoted at the head of the lesson, or as emended in the explanation?" If the text should be amended, why is the emendation not incorporated in the quotation? But the Manual proposed amendment according to "a more modern translation" is as incorrect as the explanation it ventures to give, and all this is owing to the neglect of consulting the Authority in explanations of the Word. The text in question reads:


This is translated in the Doctrines, "JEHOVAH... the highest thou hast placed Thy habitation." (A. E. 799; A. R. 585.) Hence these words are addressed to the LORD and not to the Psalmist's soul, or the soul of him who reads the Psalm, and there is the further statement in Apocalypse Explained.... "By the habitation of JEHOVAH . . . is signified heaven and the Church as to truths."
     This is the most glaring mistranslation of the Word in the Manual, and it suffices to show that the Manual's imperfections are mainly due to its neglect of calling on the LORD in His "habitation."
CORRECTION NOTES 1885

CORRECTION NOTES       G. N. SMITH       1885



     COMMUNICATED.
     I HAVE lately been reading up a long discussion about the eternity of the hells; and I find all parties to it using the term "reformation" as applying to the external amelioration of evil spirits by means of fear and punishments, etc. On the contrary, the Doctrines always apply the term "reformation" to an internal work, the result of the thought and acknowledgment of evils as sins. As in True Christian Religion (n. 587), "As long as any one sees and acknowledges in his mind, that evil is evil and good good, and thinks that good is to be chosen, so long that state is called reformation." But for external effects from fears, punishments, etc., a different term, "amendment," is used. See "Fear a means of amendment" (A. C. 4942), "Amended by punishment" (n. 5008), "Torments for amendment of wicked" (n. 8700), etc. The devils can be amended, but not reformed.
     There has been very much published lately about the opening of the celestial degree of man's life in the world. None of those that have talked about it seem to have remembered that, on the contrary, there is no such degree for man's life in the world.


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     "The natural degree of the human mind, considered in itself, is continuous, but by correspondence with the two superior degrees while it is elevated it appears as if it were discrete." (D. L. W. 256.) "Human wisdom, which is natural so long as man lives in the world, cannot possibly be exalted into angelic wisdom, but only into a certain image of it, because the elevation of the human mind is effected by continuity, as from shade to light or from grosser to purer; but still the man in whom the spiritual degree is open comes into that wisdom when he dies." (D. L. W. 257.) What right have men, therefore, to assume to grade themselves off before they die, to be governed by fancied laws of spiritual or celestial order, to the disregard and disobedience of the revealed laws of the natural kingdom in which they are? (See S. S. 6.) What security can this leave them that evil spirits will not delude them into evils that will seem to them as good? (See A. C. 5145.)
     I notice a certain class of writers always speak of the Doctrines as Swedenborg's. He, on the contrary, says they were not "his, but the LORD'S." (S. D., vol. iii, p't 2, p. 205).
     I have just read, with unmitigated astonishment, where New Churchmen were advised to put their penknife through certain of their teachings-that is to say through-certain teachings of the LORD. (See A. E. 1188.) G. N. SMITH.
REMARKABLE LETTER 1885

REMARKABLE LETTER              1885

     EDITORS NEW CHURCH LIFE:- Those New Churchmen who believe that in the work of evangelization we must "adapt" the doctrines and hide such of them as are thought to be unacceptable by the people, namely: the doctrine of authority and of church order maybe interested in the following extracts from a letter written by a Swedish gentleman in the Indian Territory, recently converted to the New Church:
     "I cannot understand how a New Churchman can, for a single moment, deny the authority of 'the Writings.' Although we make the Truth our own only in so far as it enters through our rationality, still the least idea of the nature and quality of the Writings, brings with it the assurance that these cannot be a work of ordinary dogmas or of philosophic speculations, but that they are God's own Revelations through His servant Swedenborg. Cannot these New Churchmen understand that if the Writings are not to be trusted in the least particulars, they ought not to be trusted in the generals? . . . I never would have received the Writings as a Divine influence upon the human life if I had not been in an affirmative state with regard to their complete Divine authority. Sound reason ought to tell, that the LORD would not have allowed the Writings to be published as fallible. If I have acknowledged the general Doctrines of the New Jerusalem as according with reason, I also held it to be according to reason to acknowledge all the Writings, and everything in them, as of Divine Authority, and therefore try better to understand them. Am I right? Military discipline is useful, because it accustoms man to order. The New Church ought in this direction to surpass everything else, for to submit one's self to the order of the Church is to submit one's self to the LORD. . .
      "I cannot understand how a Church can possibly have existence without an orderly priesthood, still less how it can progress in such a state. . . . Lay preaching or laycraft is-as I understand it-an idea quite foreign to the Writings, and means nothing but dissolution and destruction. The mere supposition that laymen ought to control the government of the Church as a ruling power, contains within itself a denial of the high priesthood of the LORD Himself, a denial that the Church possesses infallible and unchangeable laws; aye, this view is the same as distrust to God's Providence. I hardly can imagine that the Writings are a reality to these advocates of so-called liberty. Are they then so blind, that they cannot see that the Writings themselves are an all-sufficient bulwark against all unjust priestcraft?
     "Neither can I comprehend how any members of the New Jerusalem can find any delight in remaining in their old Churches; the Old Church is dead. What has death in common with life, or darkness with light?
     "If the New Church would come forth in its real opposition to all that is evil and false, is would perhaps be abused and persecuted, but would it not then grow strong and firm so much the sooner?
     " . . . I hereby send my subscription for New Church Life; agree perfectly with the views this paper holds on what relates to the New Church. . .
     The following extracts are from another letter by the same gentleman:
     "I know very well that there are simple-minded men in the old Churches who in their simplicity worship the LORD as their only God, and who have not thought of separating active charity and faith, but I am convinced that their number is less now than it was at the time of Swedenborg, and that it grows less every year.... The difference between us and the world is clear enough, and we cannot protest earnestly enough against every endeavor to breakdown or make even this barrier...; to us is given a sword only and an irrevocable combat, and the LORD has promised us the victory.
     "The external sign of a New Churchman is and must be a full acknowledgment that the Writings, because founded on the letter of the whole Word, are the only authority of the, Church, and that in the highest sense they are the LORD Himself as to Divine Truth.
     "The New Jerusalem is ready built by the LORD. Away, therefore, with all proud speculations and further additions; away with the impious assumption that the Writings are only a sort of a platform, on which may be raised an imagined higher building, constructed in reality only by impudent intellectual ambition. How contrary this to the real quality of the New Jerusalem! In that city no intellectual conceit can feel at home, but only that affection for truth and its use which the LORD so abundantly gives to those that are humble."
T. L. HARRIS AND THE "NEW MOVEMENT." 1885

T. L. HARRIS AND THE "NEW MOVEMENT."       E. D       1885

     EDITORS NEW CHURCH LIFE:-I have been shown an advance sheet of a letter addressed to the Life from Dr. Holcombe, which presumably will appear in the next number of the New Church Independent (April), in which he says: "Your correspondent [E. D.] seems to be an ignorant person who has rushed into print very injudiciously, and your own liberality or indifference must be enormous to have allowed the publication of such transparent misrepresentations without editorial comment." These misrepresentations seemed to be contained in one paragraph of my letter which Dr. Holcombe quotes that Harris is "apparently the founder or at least the initiator of the 'new movement' that is to-day leading so many New Churchmen astray, and commanding a large share, of sympathy from others who as yet retain their sanity." Dr. Holcombe says: "I am not aware, however, that G. W. C. or myself have anywhere indorsed a single point of Doctrine or statement in which Mr. Harris differs from Swedenborg."

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He also repudiates emphatically any sympathy from either himself or G. W. C. for Harris' doctrine of "a divine two-in-one," or the descent of the LORD "into ultimates through Himself as a pivotal man."
     I did not intend to connect Dr. Holcombe, whom I believe to be an honest but sadly misled man, with the foolish claims of Harrisism. What I did mean was that Harris was the apparent originator of that dangerous form of spiritism known as the opening of the celestial degree, and of which in its present form Dr. Holcombe is the chief spokesman. Each one infested by this fantasy has experiences and notions peculiar to himself and not chargeable to any one else; the only essential point on which they agree is the opening of the celestial degree. It is on this one point that I connected Harris with Dr. Holcombe's cult.
     My grounds for so doing, outside of what appears in print, were these. Some years ago a New Church minister, well known and respected throughout the Church, while conversing with me about G. W. C. And his claims, said that G. W. C. and Harris, and, if I remember correctly, another spiritist named Reynolds were associated in New Orleans. This was between 1850 and 1860. Previous to this Harris had a colony or community in West Virginia, which he suddenly left for reasons needless to state here. He went to New Orleans, and there, with the gentlemen named, inaugurated "the LORD'S Church" (or some name similar). Thence he went to Salem-on-Erie and G. W. C. continued in New Orleans. It is upon these grounds that I was led to connect Harris and G. W. C., and the latter, as is well known, is the source of Dr. Holcombe's statements and views where they conflict with the Writings.
     Though it was through Harris that G. W. C. was led to connect his spiritism with the LORD'S New Church, I was in error in believing that Harris was the first to indulge in that dangerous proceeding, for, if I mistake not, there were before him New Churchmen who trifled with spiritism and by it were led to believe that they were celestial men, or divine revelators or "pivotal men."
     It is because Dr. Holcombe is so much respected and loved in the Church, and because his letters contain so much well stated truth, that the falsity he heralds is so dangerous. I regret that our New Church periodicals, which one and all see this, have not been more outspoken, for to me, a layman, it seems to be their duty to "warn the people." E. D.
SOCIETY OF THE ADVENT 1885

SOCIETY OF THE ADVENT       M.A.S       1885

     EDITORS NEW CHURCH LIFE:-In the last number of the Review, a paper published by the young people of the Boston Society, it was intimated by the editor that the Philadelphia Society of the Advent believed in the verbal inspiration of Swedenborg's Writings. This is a mistake. The members of the Advent Society believe that every statement in the Writings expresses a truth infallible, because Divine, but they do not and never did maintain that the words are inspired as to every jot and tittle, as is the case with the letter of the Word, for which alone they claim a verbal inspiration. The prophets who wrote the letter of the Word did not understand its meaning. Swedenborg understood the Revelations made through him; and his understanding of them as expressed in the Writings was guarded from all error. - (See D. P. 135, T. C. R. 779 et al.)     M.A.S.
QUESTION OF TRANSLATION 1885

QUESTION OF TRANSLATION       B. P       1885

     EDITORS NEW CHURCH LIFE:-It is important that distinct ideas should have distinct forms of expression, if language is to be a complete and full exponent of thought.
     There are a number of words in the Latin of the Writings to which there are in English no equivalents, e. g., activum, successivum, ultimum, religiorum, and similar neuter adjective forms. Shall we not do as scholars of earlier times have done-transfer into English?
B. P.
Title Unspecified 1885

Title Unspecified              1885



     BIRTHS, MARRIAGES, AND DEATHS.
Notices of Birth., Marriages, and Deaths will be inserted free of charge. They must be received before the 15th of the month.
NEWS GLEANINGS 1885

NEWS GLEANINGS              1885


NEW CHURCH LIFE.
PUBLISHED MONTHLY.

TERMS:-One Dollar per annum, payable In advance.

     All communications must be addressed to Publishers New Church Life, No. 1802 Mt. Vernon St., Philadelphia, Pa.

PHILADELPHIA, MAY, 1885.

For Notices     of Births, Marriages, and Deaths, see the preceding page.

     AT HOME.

     The East.- THE General Church of Pennsylvania will meet at Pittsburgh on Saturday and Sunday, May 23d and 24th.
     THE Rev. Joseph Pettee and wife celebrated their golden wedding on March 13th, the seventy-sixth anniversary of Mr. Pettee's birthday.
     IT is reported that the Vineland (N. J.) Society has engaged the Rev. A. Roeder as successor to the Rev. E. R. Tuller, who retired.
     Mr. W. L. Worcester, son of the Rev. John Worcester and one of this year's prospective graduates from the Convention School, has been engaged as assistant to the Rev. C. Giles, of Philadelphia.
     THE Waltham New Church School opened its spring term on April 7th.
     THE Rev. W. H. Schliffer occasionally assists the pastor of the German New Church Society of New York.
     THE Rev. L. H. Tafel visited the Brooklyn (E. D.) German Society on Palm Sunday, baptized nine persons, and administered the Holy Supper.
     On Palm Sunday the Rev. Mr. Tafel, pastor of the Philadelphia Advent Society, visited the German New Churchmen in Newark and baptized one person.
     THE Rev. B. D. Palmer visited the New Churchmen in Albany on March 29th, and preached in the Quaker meeting-house.
     THE last monthly tea-meeting of the season was held by the Philadelphia Society of the Advent on April 10th. The entertainment consisted of a comedy of considerable merit, written by one of the young men of the Society.
     Dr. E. A. Farrington, Professor of Anatomny and Physiology in the Schools of the Academy of the New Church and Professor of Materia Medica at the Hahnemann College of Philadelphia, leaves for Europe on May 1st in company with his wife.
     THE Allentown Society of the New Church has been dissolved through the operations of the opponents to the General Church of Pennsylvania. The movable church property and the proceeds from the sale of the House of Worship have been divided among the members. About twenty of them applied to the Council of the Clergy of the General Church of Pennsylvania for an Instrument of Organization, and, in accordance therewith, organized on April 19th. They have hired a hall, and conduct services and have Sunday-school regularly. Provisions are making to have an occasional visit from a minister.
     THE Sunday-school under the charge of Mr. Diehl recently applied to the managers of the Brooklyn (E. D.) Sunday- School Association for admission to membership. The committee to whom the application was referred reported unfavorably, giving the reason that such action would be contrary to the Association's Constitution. Several gentlemen grew indignant at this, but the managers sustained the report by a vote of twenty-one to five.
     ON Palm Sunday Mr. Higgins, of the Convention Theological School, preached to the Fall River, Massachusetts, society. On Easter Sunday Mr. Henry C. Hay, of the same school and the prospective minister of the Society, preached at the same place.
     AT Easter time Rev. J. C. Ager, of Brooklyn, baptized six children and administered the Holy Supper to one hundred and thirty-six communicants. After the Easter services and before the sermon, a Bible was given to each baptized child that had reached the age of seven, and a liturgy to each child that had reached time age of fourteen during the past year, in memorial of their baptism and in recognition of their church membership. There were fourteen of the former and eleven of the latter.
     THE Easter services of the New York Society were similar to those of the Brooklyn Society. Seven children received Bibles and twelve Books of Worship.
     IN Boston at Easter there were six baptisms and seven confirmations. Three hundred and forty-five partook of the Holy Supper.
     THE meeting of the Massachusetts Association, held at Boston on April 2d. was attended by seventeen ministers and eighty delegates, representing sixteen societies with one thousand five hundred and twelve members. The various societies report great activity. The Rev. T. O. Paine, of East Bridgewater, was confined to the hospital for several weeks. His pulpit was supplied by Mr. H. H. Grant, of the Convention Theological School. The Massachusetts New Church Union has invested funds amounting to seventy-five thousand dollars. The Union's press has been kept busy with New Church work.
     Tarn Boston Society numbers six hundred and twenty-nine members, a net increase of twenty-two in twelve years.
     This year's course of Bishop Benade's Conversations on Education at the schoolrooms of the Academy came to a close on Friday, April 17th.

     The South- THE Rev. John E. Smith, a Methodist minister of the Wilmington Conference, has withdrawn from that body and come into the New Church.
     THE Southern New Church Missionary society held its biennial meeting in Savannah, Ga.
     AFTER staying four months at Hamburg, Ark., where he delivered twenty lecture, the Rev. A. O. Brickman preached in Bostrop and Monroe, La., arriving at Savannah, on March 19th, where he expects to labor until May, lecturing occasionally in Augusta.

     The West.- THE General Conference of New Church Ministers will meet at Cincinnati after the Convention, on June 2d.
     Four adults were baptized by the Rev. P. B. Cabell in Cleveland, O. Twenty-six communicants partook of the Holy Supper.
     THE Rev. Jacob Staub, colporteur of the Illinois Association, after a brief stay in the New Church repudiated its Doctrines and returned to the Baptist religion.
     THE New Churchmen of Portland, Oregon, recently organized themselves as a society, and meet every other Sunday at the house of one of its members. Their Missionary Society continues its organization, meetings being held once in three months.
     THE Rev. S. H. Spencer, the new evangelist of the Illinois Association, lives at Henry, Ill., where he preaches every fourth Sunday and whenever not otherwise engaged he visits Canton and Hutton regularly.
     AT the Easter services of the Cincinnati Society two children were baptized and seven new members were received into-the Church, either by baptism or confirmation.
     Canada.- THE Rev. F. W. Tuerk ministered at the confirmation of eight young men and ten young women in Berlin on April 26th.

ABROAD.

     Germany.-OWING to severe sickness of his wife and to his own ill health, Mr. Schreck has stopped preaching for a time.
     Switzerland.- THE attendance at the Rev. F. Gorwitz's lecture on the Second Coming of the LORD, held in Zurich on March 1st, was so great as to crowd the public hall and fill vestibule, entry, and stairs.
     Austria.- THE Rev. F. Gorwitz conducted the Easter services. The Vienna Society hopes to be recognized by the Austrian Government in the near future. Four hundred and twenty-seven names are on the roll, but there are only about sixty active members.
     Sweden.-Pastor Boyesen has now actually separated from the general New Church Society of Sweden and has formed a new Society, it is believed that the majority of New Churchmen in Sweden will join the new Society, in whose constitution the priesthood, with its three degrees, is acknowledged. The Ecclesiastical Department of the Swedish Government has granted the new Society the privilege of separating from the Established Church, and the confirmation of the King is confidently awaited.
     Great Britain.-VARIOUS societies of the New Church have "Bands of Hope"-total abstinence organizations.
     THE Rev. J. Mackereth delivered a course of six Sunday evening lectures in Bolton. They were well attended.
     Ma. GUNTON, the "missionary" or evangelist appointed by Conference, has been preaching in a number of places, mainly in Lincolnshire.
     During February and March the Rev. Thomas Child, of Bath, delivered a series of lectures in Birmingham, Bristol, and Smethwick.
     THE Sheffield Society has lost the services of Mr. A. E. Beilby, who, suffering from a throat complaint, will take a three months' rest.
NEW BOOKS 1885

NEW BOOKS              1885

Recently Imported from England.

ANGELIC WISDOM CONCERNING THE DIVINE LOVE AND THE DIVINE WISDOM.
London, 1883. Translated by J. J. G. Wilkinson and Rudolph L. Tafel. White vellum. Superfine paper. Price, $1.75

GENERAL INDEX to SWEDENBORG'S SCRIPTURAL QUOTATIONS.
By A. H. Searle. London, 1883. Cloth.
Price     $2.37

DE CULTU UT AMORE DEI.
London, 1883. Reprint from the Latin original, published in London, 1746, by Emanuel Swedenborg. Substantial cloth binding. Clear type and good paper.
Price      $1.25

For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.


81


EDITORIAL NOTES 1885

EDITORIAL NOTES       Editor       1885


NEW CHURCH LIFE
[Entered at the Post-Office, Philadelphia, as second-class mail matter.]
     Vol. V.     PHILADELPHIA, 1885
JUNE
     ON the 19th of June, or on the Sunday nearest it, many New Churchmen celebrate by appropriate services the never-to-be-forgotten event that took place in the Spiritual World one hundred and fifteen years ago. For the benefit of small Societies and reading circles that are without a minister, and also for isolated New Churchmen that desire to join in celebrating the day, we publish a sermon bearing on the subject.
Title Unspecified 1885

Title Unspecified              1885

     "OPENED EYES" is something new in New Church literature. The Revelations made to the New Church about the dreadful appearance of evils in the spiritual world are utilized and published in a form which presents in a realistic manner the hideousness of evil, and may prove an assistance in the cause of shunning evils because they are sins in the eyes of the LORD. That the description of the spiritual appearance of the "friend's" covetous and deceitful character is not wholly imaginary, is evident from Arcana (n. 949).
Title Unspecified 1885

Title Unspecified              1885

     ELSEWHERE appears a communication from England on the subject of Prohibition. Our correspondent takes it for granted that the fruits of Prohibition are "good," and also claims that it is "admitted" that "whisky, beer, and brandy" are the "curse of the world." We deny the first and do not "admit" the last.
     B. D. asks for references to the Writings. Here is one from Spiritual Diary (P. vii, App. p. 88). After enumerating the drinks to be had in the spiritual London, among which are "wines, strong drinks, and beers," Swedenborg says: "I inquired also concerning the liquor named punch, and they said that they have this liquor also, but that it is given only to those who are sincere, and at the same time diligent."
     Here is a direct issue for prohibitionists to meet. In the Spiritual World the sincere and diligent are given liquor as a reward; he would forcibly take it from all in this world.
     A man cannot consistently be a prohibitionist and a New Churchman at the same time, any more than he can believe that black is black and also white.
     He cannot, as a rational man, believe that man can only be reformed and regenerated in a state of freedom, and then proceed to reform him by taking his freedom from him.
     He cannot, as a rational man, term intoxicants a curse and profess belief in the Divine revelation, which commands the use of an intoxicant in the most Holy Sacrament.
     He cannot, as a rational man, believe that all evil comes from hell, and then assert that it comes from a natural fluid.
     He cannot, as a rational man, believe that the Divine Truth is the only means of salvation, and then propose to save men by acts of Parliament.
     These are some of the reasons why a man cannot consistently be a New Churchman and a prohibitionist at the same time.
     Society has the right to punish evil-doers-a drunkard is an evil-doer-therefore it has the right to punish him. Further than this, society has no right to go, and the majority in a community that forces a measure of (so-called) morality on the minority is guilty of injustice.
PREACHING THE NEW GOSPEL 1885

PREACHING THE NEW GOSPEL       Rev. L. H. TAFEL       1885

     "And He shall send His angels with a great voice of a trumpet, and they shall gather together His elect from the four winds, from the extremities of the Heavens to their extremities."-Matthew xxiv, 31.

     IN the Israelitish Church it was commanded that they should make for themselves trumpets of silver, and they should sound the trumpet to call the assembly together, also when setting out to march, in the days of their gladness and in their solemn days, in their new moons, and when setting out to war. The reason of this was, that the "silver trumpets" signify truth from good, thus the Divine Truth, and "sounding the trumpet" signified Divine Truth descending and flowing in from heaven.
     The trumpets were sounded to call together the assembly, and also when setting out to march, because it is the Divine Truth which calls together and assembles, and it is the Divine Truth which leads the way and guides. The trumpets were also sounded in days of gladness, at feasts, new-moons, and sacrifices, because Divine Truth descending from heaven gladdens man and constitutes the holiness of worship. The trumpets were sounded for war and for battle, because the Divine Truth, flowing down from Heaven upon the wicked, strikes them with terror of death, puts them to flight, and scatters them.
     The trumpets that were to be sounded at the Second Coming of the LORD signified especially Divine Truth revealed from Heaven to gather together the elect-all those who are receptive of the Divine Truth; though they at the same time also call us to exult over the glorious light now given and exhort us to fight and combat against all that is evil and false. The trumpets sounding at the Second Coming call us primarily to assemble together and to set out in our progress of regeneration, for we read-"and they shall gather together His elect from the four winds."
     The angels are said to go forth "with a great voice of a trumpet," because "great" is predicated of the Divine Love, and all the Truth revealed at the LORD'S Second Coming comes from His infinite Love and Mercy, to save men from their false notions and opinions, to show them their evils, and thus lead them to good. There is no Divine Truth that has not within it as its soul the love and mercy of the LORD, calling the chosen ones to come out of their own homes-their native evils and falses-to gather together unto the LORD, and, fighting against the evil and the false, to be introduced unto the gladness and holiness of the service and worship of the LORD. Our Father in His clearly defined, bright Truth of Heaven, which now shines upon us with a glory never before surpassed, calls upon us in trumpet tones to leave all our own and to follow Him; and they who are His chosen, His elect, hear His voice, obey and follow Him, for their election is grounded upon no other reason than on their willingness to be led of the LORD.

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"The sheep hear His voice, and He calleth His own sheep by name and leadeth them out. And when He putteth forth His own sheep, He goeth before them, and the sheep follow Him: for they know His voice." His sheep know, that "He maketh them to lie down in pastures of the tender herb, He leadeth them by the waters of rest." The elect, seemingly at least, choose themselves, by hearing and obeying the voice of their Shepherd. But unto others He saith: "Ye believe not, because ye are not my sheep."
     The angels were to be sent forth with the great sound of a trumpet to signify that the Divine Truth is sent forth from the LORD, for "angel" in the Word signifies something of the LORD, i. e., Divine. For angels do not speak from themselves but from the LORD. The angels are even indignant if anything of the good and truth that they communicate be attributed to them. They remove such an idea from others, especially from men, as far as they are able; for they know and perceive that all the good and truth which they think, will, and do is from the LORD, thus from the Divine with them; therefore by the "angels" in the Word is meant something from the LORD, i. e., something Divine. All the Divine Truths now revealed by the LORD from Heaven spring from the LORD alone, they are really His voice; for He is the great Evangelist, and to Him apply in greatest fullness the words: "How beautiful upon the mountains are the feet of Him that bringeth good tidings, that publisheth peace." And yet, though the LORD is the great Evangelist, and all the good tidings come from Him alone, He allows angels and men, and especially the priests, of the new Heavens and the priests of the New Jerusalem, to take part in the high and heavenly use of evangelization. In the New Heavens and the World of Spirits the twelve apostles were sent out as the means of performing this high use. As we read in the True Christian Religion:

     After this work was completed the Lotus called together His twelve disciples, who had followed Him in the world, and the day following He sent them out into the Universal Spiritual World to preach the Gospel, that the LORD God Jesus Christ reigneth, whose kingdom will be for ages of ages, according to the prediction by Daniel: "I saw in the night visions, and behold, one like the Son of Man came with the clouds of heaven, and He came unto the Ancient of days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, and all peoples, nations, and tongues shall worship Him: His dominion is a dominion of ages, which shall not pass away, and His kingdom which shall not be destroyed," and in the Apocalypse: "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become of our LORD and of His Christ; and He shall reign for ever and ever," and again, "Happy are the who are called to the marriage supper of the Lamb." This was lone in the month of June, on the 19th day, in the year 1770. This is understood by these words of the LORD: "He shall send His angels, and they shall gather together His elect from the extremities of the Heavens even to their extremities." Then also there was given to every apostle his region, and they attend to their work with zeal and industry.-n. 791, 108.

     Thus we see that the work of Evangelization proceeds in the Spiritual World as it were at the same time in every part; this we might expect, since all creation there is instantaneous; thus the changes of state of the Church at its end there are sudden and accompanied by the corresponding external manifestations of storms, floods, and earthquakes; but on earth these same changes take place slowly and almost imperceptibly, passing from nation to nation until the great work is completed. But as all events upon the earth look to the Spiritual World for their efficient cause, so also in this great work of Evangelization all the preaching of the New Church, and therefore the outward foundation of the Church, must look for its origin to the Evangelization in the Spiritual World, and therefore to the ever-memorable 19th of June, 1770.
     Already when the precursor of the True Christian Religion, the Brief Exposition, was published, the angelic heaven from the east to the west, and from the south to the north, appeared purple with the most beautiful
flowers. As w en the sun at its rising, tints and paints the morning sky with glory, so did the brief forerunner foretell the coming brightness, but when the work of the new tidings was completed and thus a firm ultimate established, the work of preaching the new gospel began in its fullness in the Spiritual World, to be followed soon after by the preaching of the Heavenly Doctrines on earth before societies and in temples of the New Church.
     And on earth, as in the Spiritual World, it is the LORD Himself who sends forth His angels, His messengers, and He deigns to make use of His unworthy servants, the priests of the New Jerusalem, to publish the glad tidings. Therefore they on the lowest plane are understood by" the angels [literally, messengers] whom He sends with the great voice of a trumpet, that they may gather together His elect from the four winds, from the extremities of the Heavens to their extremities." The priests of the New Jerusalem are not commissioned to give their own notions and opinions, but they are to come with "the great voice of a trumpet," with the Divine Truth from the LORD; this they are to sound forth loudly and clearly, so that the LORD Himself may thereby gather together His elect from the four winds-from every possible state of good and of truth. For all good and truth, of whatever degree it may be, is the LORD'S, and all those who are in them are His children, His elect; and this whether they be in the internals or in the externals of the Church, in the East or in the West, the South or the North; they are all the LORD'S, and can all be gathered together by the promulgation of the Divine Truth from the LORD, by "the angels with the great sound of a trumpet."
     The work of the Divine Truth as it comes to man is ever the same; it gathers together what is of the LORD in a society and in an individual, and it separates this from what is evil; it cleanses, purifies, and protects what is good and true, and rejects what is evil and false; and thus it effects a judgment with man.
     It is not enough that man should see what is good and what is evil, and thence what is true and what is false; that is only the very beginning of the work. To believe the revealed Truth of the LORD is the commencement, but only the commencement, of the work. It is the acknowledgment of the authority of the LORD over our understanding. The understanding is not the man, but the will, and the understanding only so far as it makes one with the will. Man only so far acknowledges the authority of the Divine Truth, and thus the authority of the LORD, as he shuns the evils which are forbidden by the Truth, and in consequence does good, not from himself, but from the LORD.
     There are thus three stages in the acknowledgment of the authority of the LORD; the first is an acknowledgment of the understanding that the Divine Truth is infallible, and must be true despite all preconceived opinions and all fallacies. So long as this is a matter of the understanding only, such an acknowledgment may be conjoined even with evils of life, but when it enters the will, and man combats the evils seen in the light of Truth as sins against God, man is gradually purified from evil desires, and receives from the LORD instead of them affections for what is good.

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Then man comes into the third state of acknowledgment of the LORD, which consists in doing His will from delight and love. But the last state is only reached through manifold conflicts with the selfish and worldly desires and cupidities; all of self must be subject to the Divine, must be acknowledged to be the LORD'S, and must be used as a trust confided to us by His hands. When all our possessions, spiritual and natural, are in real verity acknowledged to be the LORD'S, to be used according to His will, then the authority of the LORD will be recognized and obeyed in the whole man. Then "the kingdoms of this world are become of our LORD and of His Christ, and He shall reign forever and ever." An acknowledgment of the mouth merely is not acceptable to the LORD, for He saith: "Why call ye me, 'LORD, LORD,' and do not the things which I say? and again, "Not every one that saith unto me, 'LORD, LORD,' shall enter into the kingdom of the heavens, but he that doeth the will of my Father in the heavens." It is only as the whole man submits itself to the LORD, that He can come in, be present, guide, and direct, and thus give His Peace.
     When the LORD is thus present with the individual members and with the Church as a whole, the trumpet sound of the Divine Truth will be heard in the assemblies of the Church, and as the Church goes forward on its journey of regeneration; it will be heard at every conflict with the evil and the false, and at every feast and sacrifice, gladdening and constituting the holiness of worship. Then all the elect of the LORD will be gathered together into one harmonious body, and the LORD Himself will be "in the midst of them, their God."
CONVERSATIONS ON EDUCATION 1885

CONVERSATIONS ON EDUCATION              1885

[CONTINUED.]

     ALTHOUGH man is not life, but a mere organ of life, he nevertheless has life, not his own, but as is own, by perpetual influx from the LORD. There is with him a receptibility of life, consisting in this faculty of acquiring science, intelligence, and wisdom, and in the inclination to live good. By this receptibility man has also the faculty of feeling what inflows from without in himself as his own, and likewise of producing what so feels from himself as his own. What he so produces is imputed to him as his. (T. C.R. 362.) This is for the sake of gifting him with free determination, which consists in a free choice from among the things he has learnt and felt of whatever will promote his good, or of whatever he will regard as promotive of his good.
     This points clearly to the double duty of the educator of first imparting a knowledge of things true and good, and of then training the growing understanding to choose rightly the things that shall make for essential freedom. This training involves the formation of man's rational by the Truth, from which he may think truly and conclude justly. (A. C. 2094, 2524, 2557; H. H. 309, 455, etc.)
     Because the LORD alone is Truth, such a formation of the rational or of free choice will be a turning of the mind to the LORD or to all Divine Truth. From this man will take little or much, according to state or receptibility. As all Divine Truth inflows, and is present, it is evident that in all things from God are all things of God, and therefore that the very inmost of all genuine free choice or free determination is the idea of the allness of the Divine, i. e., of the infinity of the giver of Truth, of the infinity of His gifting, and of the infinity of His gifts. (T. C. R. 364.) This idea places at the very core of man's thinking and choosing the essence of all freedom, which is nothing else than infinite, predicable only of the Divine Love and Wisdom, and not admitting of any idea of limitation. The recognition of the infinity of all the Truth when established in the reason with man constitutes the very form of free determination or choice, and is the essence of man's freedom from the infinity of the Divine Good.
     There can be no limitations at the sources or fountains of life and existence. Hence, in the formation of the human in man, in his rationality and liberty, the true beginning is in Revelation. At every step of this synthetic formation, analysis, by its apparent limitations and ultimations, performs the work of fixing and confirming what enters from the Divine, and by degrees the mind is established in the Truth that "in God infinite things are one," and to think in every thought that in every one thing of nature there are indefinite things, indefinite forms and uses, and in every one thing of the Spiritual and Divine there are infinite things of love and wisdom and use. In this idea is full freedom of thought, feeling, and determination.

     The heat and light proceeding from the LORD as a sun, contain in their bosom all the infinities that are in the LORD; the heat all the infinities of His Love, and the light all the infinities of His Wisdom, thus also to infinity all the good which is of Charity, and all the truth which is of Faith. The reason is, because that Sun itself is present everywhere in its heat and in its light; and that Sun is the proximate sphere surrounding the LORD, which emanates from His Divine Love, and at the same time from His Divine Wisdom. . . for the LORD is in the midst of that Sun. From this it is evident that nothing is lacking to enable man to take from the LORD, because He is omnipresent, every good which is of Charity, and every truth which is of Faith. . . That there are infinite things in the heat and light which proceed from the LORD, although they appear as simply heat and light, may be illustrated by various things in the natural world, as by this: the sound of the voice, and of the speech of man is heard as a simple sound, and yet the angels when they hear it perceive in it all the affections of his love, and likewise discover what they are, and what their quality. That these things lie hidden in the sound, man may also in a measure perceive from the sound of the speaker's voice, as whether there is in it contempt, or mockery, or hatred; so also whether there is in it charity, benevolence, or gladness, or other affections. Similar things lie hidden in rays of the eye when it looks at any one, etc.-T. C. R. 365.

     Receptibility, i. e., the faculty of acquiring intelligence and wisdom, of course, differs with men, as men differ from heredity, genius, position in the spiritual world, etc. Influx is according to form, and forms vary. These varieties must be recognized in children and respected, as they are all recipient of the same life from the Divine, which appears in them-variously. (T. C. R. 366.) The variety of life and form belongs to the freedom of man, which, indeed, is from the Spiritual World; for he is held in the middle of the World of Spirits, where he is always under two-fold influences, and free to give himself up to the one or the other.

     The origin of man's free determination is from the Spiritual World, where the mind of man is kept by the LORD. The mind of man is his spirit, which lives after death. This spirit is continually in consort with his like in that world, and his spirit by the material body with which it is clothed about, is with men in the natural world. . . . Man's mind is interiorly spiritual and exteriorly natural; wherefore by its interiors he communicates with spirits, and by his exteriors with men. By this means of communication man perceives things and thinks them analytically-if man had not this he could not think more nor otherwise than a beast, as also, if all intercourse with spirits were taken from him, he would instantly die.

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But that it may be comprehended how man can be held in the middle between Heaven and Hell, and thereby in Spiritual Equilibrium, when he has Free Determination, a few things may be said. The Spiritual World consists of Heaven and Hell. Heaven is above the head, and Hell then is beneath the feet; nevertheless not in the middle of the Earth, inhabited by men, but under the earth of that World which is also from a spiritual origin, and thence, not in an extense, but in an appearance of extense. Between Heaven and Hell there is a great Interstice, which to those who are there appears like a complete orb or globe; into this Interstice evil exhales from Hell in all abundance, and on the other hand good inflows thither from Heaven also in all abundance. Of this Interstice the LORD speaks in Luke xvi, 26. In the midst of this Interstice is every man as to his spirit-solely to the intent that he may be in free determination. This Interstice, because it is so large and appears to those who are there like a great orb is called the World of Spirits; it is also full of Spirits.-T. C. R. 475; cf. n. 476.
     All who are in that great Interstice, as to their interiors, are conjoined either with Angels of Heaven or with devils of Hell, but at the present day with the Angels of Michael or with the Angels of the Dragon.-T. C. R. 477.

     Man at birth is in entire equilibrium between good and evil. His faculties are but germinal forms, and thus general forms, to be cultivated into particular or individual forms, and to constitute the Rationality and Liberty of particular men in whom they manifest themselves in the most individual forms of free-determination, according to which every man acts out his own life. Thus free-determination as to spiritual things is the cause of free-determination in moral, civil, and natural things. (T. C. R. 480, 482 to 485.)
     And free-determination in natural and spiritual things, like the faculties in which it rests, is for eternal life. This is their use. But they may be unused, or they may be abused; this lies in their very nature, and is of their liberty. A man can think and will, and this is spiritual liberty; and he can speak and act, and this is natural liberty; and he can also think and will what he does not speak and act, and vice versa. These liberties must not be confounded. They may he distinguished as liberty and license. And a man cannot pass over from the one that exists with him to the other that does not exist with him unless he passes through the door of determination-the determination of his thought from his will to this act.
     This door of determination is open with those who think and will according to the civil laws of the land and the moral laws of society, for these speak as they think and act as they will. But this door is closed with those who think and will contrary to these laws. "Whoever attends to his wills, and acts thence, will perceive that such a determination intervenes." (D. P. 71.) Man's liberty, being in fact man's love-for the one is of the other-he has as many liberties as he has loves and affections of love, and since delight is from
love, and is love and affection in its activity, man has as many liberties as he has delights; and when he acts from liberty he acts from delight, and when from delight then from liberty.
     In general, liberties are natural, rational, and spiritual. All men from birth have natural liberty-the liberty of self-love and the love of the world-and as these are evil, it is clear that natural liberty is to think and will evils. This natural liberty becomes natural rational liberty, when man by ratiocinations confirms the things which he speaks and acts from natural liberty, i. e., evil things. In this liberty every man is hereditarily, and in it he is kept by the Divine Providence for the end of salvation. Rational liberty (properly so called) is when man speaks and acts well and morally for reasons of right. This liberty may be natural and also spiritual, according to the quality of its reasons from its ends. If the ends and reasons have respect to self and the world, man will be acting according to his own reason, and his liberty will be merely external and not internal, because he does not really love and will the good which he does. This liberty, therefore, is only interior, natural liberty, which is a liberty of this world. Spiritual liberty differs altogether from these two liberties, because it is from another origin, i. e., from the love of spiritual or eternal life, from which love a man thinks evils to be sins, and therefore does not will them. At first this does not seem to be liberty, because a man, in this case, puts himself under the obedience to the Truth, compels himself, and deprives himself of his own natural, and natural rational liberty. But as this liberty grows the others decrease, until it gradually forms to itself and enters into genuine Rational Liberty by purifying and elevating into what is spiritually rational. Into this liberty itself, in which man acts from reason itself or truth itself, every man can come if he wills, because the LORD continually gives to every one the ability of coming into this liberty.- D. P. 73 (cf. H. and H. 428 to 430.)
     It is clear that Liberty itself from Reason itself is the only Liberty that education can have in view as an end. It is no less clear that natural Liberty at the beginning, and afterward natural rational Liberty, are the conditions with which education has to deal and the means by which it is to attain its end of preparing the way to the establishment in man of essential Liberty and essential Rationality. The two faculties of acquiring intelligence and wisdom, and the inclination to love what is good, in which are these liberties, are not only immediate gifts of the LORD to all men, but they are also gifts inseparable from each other. In the faculty of acquiring intelligence, etc., there is the inclination to love; and with the inclination to love, there is thought from the other faculty to serve as means of bringing love into act; and this relation of these faculties is the relation of possible future consorts, or married partners, requires the earnest and especial thought and attention of the Educator. These faculties are to be prepared for marriage, for conjugial life-for heaven; which is the very end of their existence from the Creator with man. In their marriage is the completeness of a human life; for, in Liberty with man, is the all of His Love and Life; and in Rationality, the all of his Intelligence and Wisdom.

     Every affection has its companion as a consort; the affection of natural love has science, the affection of spiritual love has intelligence, and the affection of celestial love has wisdom; because affection without its companion or consort is not anything; for it is like esse without existence, and like substance without form, of which not anything can be predicated. Thence it is that in every created thing there is something which may be referred to the marriage of good and truth, as has been shown above in many places. In Beasts there is a marriage of affection and science; the affection then is of natural good, and the science of natural truth. Now, because affection and science with them act entirely as one, and their affection cannot be elevated above their science, nor their science above their affection-and if elevated, they are elevated together-and because they have no spiritual mind into which, or into the light of which they can be elevated, therefore, they have not the faculty of understanding, or of rationality, nor the faculty of willing freely, or of liberty, but merely natural affection with its science; the natural affection which they have is the affection of nourishing themselves, of providing a habitation, of prolification, of fleeing from and avoiding harm, with all the requisite science. Because such is their state of life, they cannot think: "I will and I do not will this," or, "I know or do not know that" still less, "I understand this and love that," but they are carried along from their own affection by science, without rationality and liberty.-D. P. 74; cf. n. 96.


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     It is otherwise with man, who has not only affection of natural love, but also the affection of spiritual love, and the affection of celestial love; for the human mind is of three degrees, wherefore, man can be elevated from natural science to spiritual intelligence and thence to celestial wisdom, and from these two he can look to the LORD and thus be conjoined with Him-whereby he lives to eternity. But this elevation as to affection could not be given unless he had the faculty of elevating the understanding from rationality, and of willing that (elevation) from liberty. Man by these two faculties can think within himself of those things which he perceives without himself by means of the senses of his body; and he can also think in a superior plane concerning the things which he thinks in an inferior plane; for everyone can say: "I have thought that, and I think this," also, "I have willed that, and I will this," as also, "I understand this and that is so," "I love this because it is such," etc. Hence it is evident that man thinks above his thought, and also sees this, as it were, beneath him. Man has this from Rationality and Liberty; from Rationality, that he can think in a superior plane; from Liberty, that from affection he wills to think so; for unless he had the liberty of thinking so, he would have no will, and thence no thought- D. P. 75.

     As the marriage of the two faculties of Rationality and Liberty takes place in the World of Spirits, so will all the preparation for that marriage take place there. The affections of natural love are there married to their sciences, the affections of spiritual love to their intelligences, and the affections of celestial love to their wisdoms. And so it becomes evident that the life of Heaven is not only an eternal marriage, as in a simple state, but a progressive marriage, or a progressive series of marriages, ascending perpetually in to an ever fuller conjunction with the LORD. When the consorts, which are affections and their truths, find each other, they are married, and children are born from this marriage, which are words and acts spoken and done in the natural world. As these marriages, however, take place only so far as man suffers himself to be reformed and regenerated by the LORD, it is evident that they belong to the adult age, at which the work of the natural educator ends. This work, therefore, has to do only with the formation of Rationality by truths, and of liberty by goods or affections. As man is in the middle between Heaven and Hell, so also is his rational mind in the middle, to which tend two ways, the one from Heaven and the other from Hell. For the rational mind whilst in the course of formation corresponds to the world of spirits. Heaven is above and Hell is beneath. (H. H. 430.) The educator's work is by no means confined to the understanding, it is also concerned with the things of the will. A love for use, which is good in all its forms and varieties, is to be awakened and cherished as living affections, with their delights to move the understanding to the acquisition of such sciences, intelligences, and wisdoms as may be consorted with those affections led to the doing of the uses loved. And these loves themselves must bet rained to receive the guidance of their sciences, intelligences, and wisdoms, so that they may be continually purified, elevated, and perfected, and thus be prepared to produce successively truer, purer, and better, more spiritual and more celestial, words and acts. And what is said of the work to be done by the educator in his use to the children given into his charge, is said of the work that will be going on within himself, so far as he looks to the LORD, performs his use from a love of it, and as his charity toward the neighbor, faithfully, sincerely, and conscientiously. He must not cherish the fatal delusion, that in order to the doing of this work he must first be regenerated into perfect manhood, so that he may teach nothing which he has not himself first lived and done. If he falls into this error he will not only fail in the doing of his work, but he will also fail in having the work of regeneration truly done in him. Every man is regenerated by the LORD in the life's work of his use of Charity, whatever that may be.
     From all that has been said, it may be concluded that the marriage of the Rationality and Liberty of man could not take place, and that he could not have a liberty to be married to his Rationality were he not held constantly in the appearance that the affections of knowing, living, and doing are his own. From this appearance flows his delight, and without delight not any thing is received that inflows. By means of this appearance, therefore, he gradually comes into intelligence and wisdom, and they are made of his life. The marriage of the faculties, to be true, must be from the love of the one derived into the other faculty; as is the love of the man into the love of the woman. As truth is the form of a good, it has within it an affection derived from that good, which is its very substance, and leads it to desire and seek re-conjunction with it. Hence the inexpressible importance of exciting with the you an affection for the sciences in which they are instruct by means of delights and pleasures flowing from the methods of presenting the sciences. In affections so excited sciences are readily and deeply implanted and fixed in the memory. At the same time provision is thereby made for their future marriage when the consorts again find each other and come into conjunction in the life of the adult man. Whatever is so conjoined and made of the life, that remains, because it is received in liberty, i. e., from the love of the man, and according to his own thought, and thus it is appropriated to him as his own. (Cf. T. C. R. 493 to 596; D. P. 78; H. H. 404.)

     Every man from rationality that has not been obscured, may see or comprehend that man, without the appearance that it is his, cannot be in any affection of knowing, nor in any affection of understanding; for all joy and delight, thus all of the will, is from affection, which is of love. Who can will to know anything, or will to understand, unless he has some delight of affection? And who can have this delight of affection, unless that by which he is affected appears as his? If it is none of his but all of another's, that is, if one from his own affections should infuse something into the mind of another, who had no affections of knowing and understanding as from himself, would he receive it-nay, could he receive it? Would he not be like what is called a brute or a stock? Thence it may manifestly appear that although all things inflow which a man perceives, and thence thinks and knows, and according to perception wills and dues, yet it is of the Divine Providence of the LORD that it should appear as man's, for, as was said, otherwise man would receive nothing, and thus could not be gifted with any intelligence and wisdom. For these considerations the truth of this may be evident, that whatever a man does from liberty, whether it be of reason or not of reason, so it be but according to his reason, appears to him as his.- D. P. 78.
     [TO BE CONTINUED.]
COMING DOWN FROM THE MOUNTAIN 1885

COMING DOWN FROM THE MOUNTAIN              1885

     STARTING from a point already more than thirteen hundred feet above the sea level, at the end, a genuine cul-de-sac of grey stone, of a rugged gorge seemingly wrenched out of the hillside in some combat of the old Titans, we began the ascent of the mountain. The objective point was the extremity of a spur projecting at right angles from the chain, which in some places reached a height of thirty-five hundred feet, and which, running down into the plain, ended in a bold projection, a veritable lookout point, standing, as it were, a sentinel guarding the orchards and vineyards at its feet. The trail was tortuous, and, in places so narrow that one shoulder rubbed the rocks on the left, while the right foot was close on to the edge of the precipice, overlooking a wilderness of live oaks and wild vines; but it brought us at last to our destination, from whence, with quickened pulse and oxygenated lungs, we could see a coast line of eighty miles, the beautiful islands rising up above the mists of the Pacific Ocean, and acres beyond counting of land under the highest cultivation.

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It was morning: the sun was in the brightness of his early strength, the air so translucent that it seemed self luminous, and the breeze, coming over many thousand miles of water, so fresh and life giving in its breath. All so quiet, all so hushed, as though Nature was singing her hymn without words to that LORD in whom is the source of all beauty, and whose glory is the fullness of all the earth.
     Words can do no justice to scenes like these, where all seems to call the soul to devotion, and we cannot dwell on them. Nor, indeed, could we long contemplate it ourselves. The light was too strong for the eyes, the air too bracing for the lungs; we must perforce descend with many a backward look to catch one more glimpse of the beauty and grandeur, the peace and the glory, the complete harmony of land and sea, mountain and plain, rock and tree, air and cloud, all the work of the LORD,-and all chanting their Benedicite, "Praise ye the LORD, yea, let all the works of the LORD praise Him and magnify Him forever." Most vividly did this bring to our minds another and far, because infinitely, grander scene of glory. If the handiwork of the LORD can call out our praise and fill us with awe, reverential yet most loving, as we see Him in Nature, how beyond all compare the Glory he took on Himself on that other mountain, the Mount of Transfiguration. Yet the one, in some sense, was a type of the other; and while He in His ascent took with him the faith and charity and resulting works represented by the Apostles to a high mountain, basking in the clear sunlight, cloud-capped, yet, as it were, reaching above the clouds, they, hidden yet revealed, may teach us a lesson of the LORD, and of love toward Him, and faith in Him, and work for Him, that nothing else can.
     How naturally could the favored witnesses of this glorification of the Human of the LORD say, "LORD, it is good for us to be here!" So they thought and felt, and yet it may be inferred they were wrong. True, they saw no man, as the glory passed away, but JESUS only: yet it seems they must not stay there. The tabernacles they would erect must be set up in the plain, and not on the mountain top; in the valley of humiliation, not amid the clouds where the Glory dwelt, and whence came the voice proclaiming the Well Beloved Son in whom the Father was well pleased-the Human in which the Divine was to be glorified. These disciples must go down from the mountain. The holy light was too bright for their unspiritualized eyes-the breath of the Holy Spirit of the LORD too powerful for inhalation in their then state; they must leave this. Feeling, triumph, glory, with them, have for the present passed, and duty now claims them. And this is of the LORD'S Providence to teach them that they must not live in themselves, but on every word from the mouth of the LORD: from every truth of the Word of the LORD the man must live.
     That was a most delightful hour we spent on the top of this high hill, and one of which the memory is most pleasant; but still the coming down from it was most necessary. In the case of the chosen witnesses of the Transfiguration, the contrast between the scenes on the summit of the mountain and those that met them on the plains at its foot must have been so great as to keep them from seeing this necessity. In these was the glory of the LORD, here was the fury of the hells. There the LORD was all; here was the child possessed of a devil. Most fearful the dissimilitude, most unexpected the sequence of events. And yet how often we have just such an experience. We have been enjoying a spiritual sun bath. The LORD has been close to us. His Truth has been seen. His love has been felt. Our hearts have burned within us. -We have longed to be with Him, to stay with Him, to build there on the mount of the LORD s Transfiguration, and our own opened spiritual sight in which we could see Him as He is, tabernacles in which we could dwell forever with Him. But this cannot be; we would perish to stay there in this, our natural state. The myth of Semele may in some sense be founded in this very idea. She wished that Jupiter would appear to her in all the power of his AEgis and the light of his thunderbolt. He had pledged himself to grant her request, so he came in his glory; but it left her a pile of smoldering ashes, for the human cannot bear the near presence of the Divine. Even the reflected glory with which the face of Moses shone from his intercourse with the LORD on Sinai was so bright that his face must be veiled; even so the LORD says to us, just when we have had some glimpse of His most excellent Majesty, "Come down from the mountain." And having seen, we can come. We may not look again with our natural eyes, but memory can hold the mirror in which the glory will be reflected. Can we not rest content with this till we shall have eyes that can see in a world where we shall forever have our tabernacles pitched never to be taken down?
     But this descent into the valley is painful-not the I descent merely, not that which we have left, but far more that to which we shall have come. The disciples met one ruled and obsessed by the hells. How often this is our case, only the one possessed is not a stranger, but seemingly ourselves. How the infernals hate us for what we have seen. As the light from the face of Moses blinded the children of Israel, so the reflection from us after we have been alone with the LORD tortures the hells! They cannot endure it, it burns them, and in spite and revenge they stir up all manner of evil in us and bring hell close to us. And this, too, is of the LORD. It shows us what it is from which His own infinitely fiercer combats with the Kings of the pit have rescued us; it shows us our need of Him, and tells us "in JAH JEHOVAH is the strength of the Ages!" We must come down from the mountain. Be it so. Why should we shrink from it when the LORD is there with us; when in the memory of His own Human experience He says to us (Isaiah xliii.):

Fear not, for I have redeemed thee:
I have called thee by thy name; Thou art Mine.
When passing through waters I am with thee,
Through the rivers they shall not overflow thee;
For I am the LORD thy God, the Holy of Israel,
     THY SAVIOUR!
Title Unspecified 1885

Title Unspecified              1885

     Two articles differing in tone from those usually appearing in Morning Light, but of the kind that might well be introduced more frequently, were published in that periodical on April 18th. One is entitled "Preaching Over People's Heads;" the other, "Old Churchmanship in the New Church" In the latter occur such statements as this: "The life of religion is a truthful living, that is, living according to the Scriptures as interpreted by clear Doctrine; and it is from the circumstance that the Old Church has not lived this life that it has become dead."


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NEW JERUSALEM MAGAZINE ON THE TREND OF NEW CHURCH THOUGHT 1885

NEW JERUSALEM MAGAZINE ON THE TREND OF NEW CHURCH THOUGHT              1885

     THE May number of the New Jerusalem Magazine "has a word to say about the trend of New Church thought." And this word is that
     "Of late two tendencies have become manifest, one of which is toward ecclesiasticism, and the other in the opposite direction. The first tendency looks beyond the instruction and support of a useful ministry, even to the establishment of a priesthood, with its ranks, titles, and privileges. The other tendency goes the other way, namely, toward illuminism, the inward enlightenment, apart from and superior to the enlightenment of the clergy. The one tendency is all outward, and has much to say about authority and vestments and forms. The other is all inward, cares little for externals, loves quiet, and believes in intuitions. The one is Productive of rules of order and systems of organization; the other of fluent and mystical interpretations of the Word and nature. The one thinks of the Church as a Temple, and the other thinks of is as a home. The one utters itself in prayers written with doctrinal exactness; the other with poetic outpourings of aspiration and gratitude." These "exaggerations of proper aspects of truth," the Magazine thinks, "are not so much to be ruled out as disorderly and harmful as they are to be corrected by contact with each other and by the centripetal force exercised by those who go to neither extreme."
     All of which is interesting, if true, and if the confidence manifested be well founded. To us it seems a pity that the Magazine in making this effort to treat a philosophical subject, has not followed philosophical methods. In all such questions accurate knowledge and a thorough digestion of facts are essential to the attainment of correct conclusions. "Centripetal force" cannot well be exercised on "the extremes' without a clear sight of them and a careful measurement of distances. These extremes must be reached in order to be "corrected." Whatever the Magazine may mean by "illuminism," whether it be this or that form of modern celestialism or some other "ism," it would appear to be quite as unfortunate in viewing it as a tendency of New Church thought as it is in the description of the other" tendency." If "illuminism" be what we suppose it to mean, it might be characterized as an infestation of New Church thought, but certainly not as a tendency of thought in the Church of the LORD.
     The tendencies of thought in the New Church are various. This lies in the very nature of the case. Such a tendency as "centripetal force" may be among them, and this will be a good tendency and a real force if it have "the power of truth." Other tendencies may also be true, and quite as true as "centripetal force," even though they be not animated by much confidence in their corrective power. This having been said, we should like to know on what facts the Magazine bases its description of the "tendency toward ecclesiasticism." We are happy to avow our belief in ecclesiasticism, but we fail to recognize in the portraiture here given a single familiar feature of what we hold to be ecclesiasticism. If the subject were not a serious one, the description of the "tendency" would be amusing; and especially might we be amused with the question so gravely asked:
"What shall the bulk of our people do with the extremists, with their publications, and honest efforts to lead all after them?" We give "the bulk of our people" credit for no small share of common sense. And common sense teaches men at least two things-the one, that they have enough to do to attend to their own concerns; and the other, that Truth is not a matter of "bulk."
     As we intimated above, the Magazine, in speaking for "the bulk of our people," should have been more careful to ascertain the Truth. And the Truth is, that what is called a "tendency toward ecclesiasticism, and a looking beyond the instruction and support of a useful minister, even to the establishment of a priesthood, with its ranks, titles, and privileges," is much more than a tendency; it is a profound, rational conviction of the Presence and Teaching of the LORD in the immediate Revelations from Himself made for the New Church. To this conviction the "authority" of those Revelations is in their Divine authorship. hen they who cherish this conviction "say much about authority," they say much about the LORD, as the only Teacher of the men of the New Church; they say, what the Writings say, and what the Word in the letter says: "Hear the Word of the LORD." When they "say much about ecclesiasticism, organization, the priesthood," etc., etc., etc., they are thinking from and speaking of the Divine teachings on all these subjects which they have read and heard from the LORD in the Books written by Him. And they think and speak of them in the light in which He has presented them to their understandings, as His revealed mean of establishing His New Church among men on the earth. They have learnt from Him that He has "organized" His Church in the Heavens in a perfect form, the human form and takes infinite care of all, even the least parts, of that form; that He has given the laws for the organization of the Church on earth in correspondence to the Church in Heaven; that He has instituted a Priesthood, with ranks and titles in the Heavens and in the Church on earth; that He Himself provides His Priests and all His Angels with vestments, beautiful in form and color, and adapted to their functions and states even to the least particular; nay, that He gives them wardrobes and appoints the keepers of these wardrobes. And when they have read and learnt all this and much more on these subjects, they have not thought that it was "all outward," that it looked to "a petty sacerdotalism," -or displayed "extremist" views in opposition to "large views," but they have thought of the mercy of the LORD, in exercising His Divine power for the salvation of men by ultimates, in which infinite Wisdom from Love is its Fullness and Holiness. They have also thought of all that He has written in such Divine fullness in His Word. And so, when they have been called upon by duty, or by the necessities of the case, to prepare organizations for Church bodies, to define priestly functions, etc., and to provide rituals of worship, according to the Divine law and order, it has been a matter of conscience with them to ask of the LORD what He would have them do; and when they have laid the results of their labors before the Church, they have held it to be a duty to "quote Swedenborg freely," so that their brethren might judge for themselves whether they were giving them their own conceits or the things "prescribed in Doctrine." This accomplished, they have been content to leave all the rest to the movings of the Divine Providence
     There is surely "more in the nature" of these things than the Magazine has dreamed of in its philosophy. Tendencies are not to be sought in mere appearances, nor are they to be explained according to preconceived and limited notions. If worthy at all of investigation, they are worthy of investigation where they exist, and not in the imaginations of those who do not share them. Earnest and conscientious effort to perform a given duty does not, to the enlightened mind, imply that the end involved in that duty is the ruling end or the leading idea of him who performs it.

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To know leading ends and ideas so that a "corrective force" may be applied to them, requires a more earnest effort to understand the real minds of others than the Magazine has yet made. We shall be glad to have it try again, and hope that it will take heed lest in reaching out to correct an imagined tendency of New Church thought, it again approach its correcting finger to the hem of the Divine garments.
     We have often heard speech of "one idea" in connection with the subject before us, and of this one and that one being "full of one idea;" we have also heard of "hobbies and the like, but we have as often wondered whether those who have spoken so complacently of these things had any conception of what it means "to be full of one idea," received from the Divine Teaching, And no less have we wondered whether they could really define the difference between a horse and a hobby.
     Whatever may be the actual "trend of New Church thought," we can be sure that it will be true New Church thought only so far as it flows from the LORD and His Teachings, now given to men in His own Books, and from these Teachings and not from any man, nor from any men, however great be their bulk, will come the "centripetal force" to correct whatever erroneous tendencies may exist from human self-love, operative through human conceit. These Teachings are the Divine Wisdom of the Divine Love, accommodated to the men who are to be of the LORD'S New Church; in them is the very centripetal force of Divine Truth.
MR. DAVID'S SERMON 1885

MR. DAVID'S SERMON              1885

     THE Messenger for May 6th publishes a sermon by the Rev. Joseph S. David, on the text, "And there thou shalt build an altar unto the LORD thy God, an altar of stones-thou shalt not lift up any iron tool upon them." (Deut. xxvii, 5.) The sermon is a remarkably clear and fearless exposition of the internal sense of these words, and is evidently the result of profound and conscientious study of the Divine Truth. Mr. David says:
     "The Writings of Swedenborg contain a revelation of the internal sense of a considerable portion of the holy Word, and that revelation is not from any man, spirit, or angel, but from the LORD alone. This is a very unpopular statement. It is extremely distasteful to the natural man; for 'the natural man discerneth not the things of the spirit,' and 'loves darkness rather than light.' How natural it is to try to render the Writings of the modern seer popular to the natural man by saying, 'These Writings can be classed with the most advanced modern thought; they are the product of the greatest mind of the age and are therefore well worthy of study.' The man who pursues such a course robs those Writings of their real value. He degrades them from their Divine origin and makes them the product of a mere human brain, thus giving a false impression, which cannot enlighten the mind. 'Satan cannot cast out Satan.' He would adore a mere human intellect and fail to worship the LORD. He would feel no particular responsibility toward them, because he would fail to recognize in them an element of the LORD'S Second Coming. Regarding them as a wonderful human production, and worshiping the human intellect in them, his inner perceptions would be closed against the heavenly arcana revealed in them."
     Much more to the same purpose is said, and well and forcibly said, in this sermon. But Mr. David does not content himself with maintaining that revealed Truth should be taught as coming from the LORD; he goes further and says: "In teaching revealed Truth we should not only give the glory to God, recognizing Him alone as its author, but we should teach it just as it is. Failure to do this is a result of concealing its true origin.
     "Even those who teach the Divine origin of New Church Truth are often tempted to leave in the background such truths as would seem unpopular, and so twist and degrade the rest as to render them alluring and fascinating to the carnal mind. If they should yield to the temptation and succeed in their efforts, the effect might be disastrous.
     "Persons are sometimes found who, professing to accept the Writings of Swedenborg, have expressed a wish that some things had been left out. . . . Let us suppose that this was actually done. If everything seemingly incredible was omitted and only the most popular truths retained, and these clothed with such phraseology as the popular, sensational mind would choose, what would be the result? Simply this: They would be read by perhaps millions instead of a few thousands; they would be found in every fashionable home; they would almost disdain the man who could not quote some popular sentiment from them; they would be classed with the works of our great philosophers and divines and essayists, and be admired as among the most brilliant of human productions. The Churches founded on them would be fashionable, popular, worldly, self-wise, carnal, corrupt, and devilish. The flashing jewels of Divine Truth would be made to adorn the fashionable dress of ecclesiastical harlots, and the holy temple of worship would be desecrated by thieves and money changers, and profited with altars of 'hewn stones.'"
     The sermon has the true ring, and a' few expressions which maturer thought will modify may well be overlooked.
MR. BARLOW ON SWEDENBORG'S MISTAKES 1885

MR. BARLOW ON SWEDENBORG'S MISTAKES              1885

     THE Rev. W. C. Barlow, M. A., of England, recently delivered a lecture on "Bible Study and Bible Revision," in which, according to reports in Morning Light and in The Dawn, he "showed the importance of correct translation, in order that the spiritual sense should not be interrupted, and in connection with this alluded to certain mistakes of Swedenborg's in adhering to translations which were now known to be incorrect. It was therefore important that we should by study obtain correct translations, and not simply rely on Swedenborg. The LORD had given true Doctrine by His messenger Swedenborg, and we could be loyal to him as regards Doctrine, but on matters of physical science and material knowledge he was as liable to mistake as any of us." The lecturer "hoped, therefore, that the New Revision of the Old Testament, shortly to appear, would aid us, as the Revision of the New Testament had done, to remove many errors."
     Is it reasonable and is it rational to suppose that men who, like the Old Church revisers of the Bible, take for their guide the lifeless letter of the Word as interpreted by their own intelligence, should be able to remove "errors" made by Swedenborg, who translated the Word while, under inspiration from the LORD, he expounded its internal sense?
     Mr. Barlow admits that the LORD had given true Doctrine by his messenger, Swedenborg, and we could be loyal to him as regards Doctrine, but beholds that "on matters of physical science and material knowledge he was as liable to mistake as any of us."

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From the context it appears that these "matters of physical science and material knowledge" are meant to include the letter of the Word. The admission that the Doctrine given through Swedenborg is Divinely true includes the admission that the Internal Sense of the Word as revealed in the Writings of Swedenborg is true, for "the Internal- Sense is Doctrine itself." (A. C. 9380, 9025, 2712, 9410, 10,400.) But if the LORD has given us, through Swedenborg, the true Internal Sense of the Word, is it possible that the corresponding Literal Sense can have been erroneously quoted by him?
     Mr. Barlow speaks of translations "adhered to" by Swedenborg which are "now known to be incorrect." What infallible criterion is there by which it is "known" that such translations are incorrect? The critical acumen of modern scholarship seems to be accepted as the infallible authority compared with which the LORD'S own translation in the Writings of His New Church are considered puerile. Let those who champion such a position be careful how far the "hallucination" of Biblical scholars of the Old Church (S. D. 1951) may carry them.
     To assert that the Revised New Testament had removed many of Swedenborg's errors is an easy thing. It remains for Mr. Barlow to prove that the Revised New Testament has done so. All that is required is that he should give a list of such errors. It would be duly appreciated.
ELEANOR 1885

ELEANOR       EDWARD POLLOCK       1885

     CHAPTER VII

     Wherein Phil appears and Dick disappears.

     "IT is all nonsense," said Eleanor, as she flitted away, casting one laughing glance back.
     Dick watched her until she disappeared around the turn in the lane, and then sat down on the old stone, her favorite seat, and buried his face in his hands. Those questions he had fought off so often pressed forward now, demanding answer. He must choose between Truth and the woman he loved.
     For a long time he sat motionless save for an occasional slight shudder, then he arose. "What have I done! What shall I do!"
     To some, perhaps, it may seem that this was a small thing for such a cry-a cry of agony. But be it remembered that he believed the New Church Doctrines to be Divine truths; those Doctrines forbade his marriage with Eleanor, and it is no easy thing to break a Divine command. When that acknowledged Truth sternly bars the way wherein his will would go, then well may man cry out, in great bitterness of spirit, for he is sorely troubled. Then do heaven and hell wage war for his soul.
     After his cry he stood gazing at the gently flowing waters of the brook. And as he listened to their peaceful murmur, the poignant anguish of his soul seemed to pass away. The Truth had conquered and now it stoke to him, no longer sternly, but even as the waters of the brook spake. The voices of the natural and the spiritual living waters seemed to unite like as a soul and body.
     But the ordeal had been too severe for perfect peace to come at once, and it was with bowed head and slow steps that he set out on his homeward walk over the fields. He had often traversed this path of late, light of heart and gayly singing as his springy steps carried him along. Every tree and stone, the old fences, the fields-every object-was familiar to him, inwoven in a past happiness. But now these inanimate friends took on a sorrowing look as he slowly passed them. They stood silent and mournful in the still, though dense and smoky, atmosphere. The occasional faint breath of wind that floated by was in keeping with the scene, for while not cold it seemed to bear in its soul the chill of coming winter. He felt rather than saw all this as he walked, burdened with heavy thoughts. He was aroused by a voice exclaiming: "Well, youngster, how are you?"
     He quickly looked up and saw a man leaning against the old rail fence that here skirted the path. The stranger had his back against the fence and both arms comfortably spread out on the top rail; his slouch hat was pushed well back, displaying a full-bearded face; not a handsome face, but one, for all its apparent grimness, that a child would not have shrunk from. The man was of average height, rather heavily built, and was well, though carelessly, dressed.
     "Phil!" was Dick's response, as he grasped the stranger's hands.
     David Brown, or Phil, as he was called by his young cousin, saw, as they exchanged greetings, the trouble expressed in Dick's face, but made no comment, and as they started to walk he said: "I arrived about midday, and Kate told me I should be sure to meet you on this path; she said you never came or went by any other. So I thought I'd stroll out and meet you. Well, how have you been getting on?"
     "Oh! very well!"
     "Been having a good time?"
     "Yes," very dolefully.
     "Where is your gun?"
     "At home."
     "Didn't go shooting today, then?"
     "No, not to-day. I haven't done much hunting-scarcely any, in fact."
     "What have you done, then, to put in time?"
     "Nothing much," replied Dick, absently. -
     "Humph! Doing nothing doesn't seem to have made you very cheerful."
     Dick making no reply, they walked in silence, until Phil said: "We are in no hurry down here in this lazy old country. Let us sit down a bit. I want a smoke."
     Dick's reply was to throw himself on the ground, while his companion took his seat on an old stump of a tree and then drew from his pocket a leathern case from which he took a well-colored meerschaum pipe. "A fellow has to take to the woods when he wants a smoke where Kate is," said he, putting the case back into his pocket and drawing forth a tobacco pouch. "Kate is a reformer. Very uncomfortable, very," he continued, filling his pipe and striking a match. "Ah!" drawing a few vigorous puffs and then slightly pressing down the tobacco in the bowl of his pipe. "Ah! there is nothing like a still day in the country for a smoke; And now, boy, let us talk. So you have been doing nothing down here all this time?"
     "Yes."
     "Find it tiresome?"
     "Not very."
     "You always were a good one for doing nothing, but I did not think that you could keep it up so long, especially in the country. It would be different in the city; but how a fellow who doesn't go in for reading or hunting and who doesn't smoke can do nothing as industriously as you have for the past few weeks and not expire from boredom beats me.


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     Dick lay on his back with his hands clasped under his head gazing at the leaden sky. Phil watched him with half-closed eyes and thought he wasn't paying much attention. This did not disturb the calm smoker in the least, and he continued: "However, from what Kate tells me, I am inclined to the belief that the 'doing nothing' theory is not tenable. She said that you had been going to church and to 'copenhagen' parties, and visiting as long as a week at a time; in fact, had I not known Kate before, I should have inclined to the opinion that instead of doing nothing you had, in the language of the weekly-paper novelists, been 'living in a mad whirl of dissipation, in a seething vortex of society.' Who are all these people you have met?"
     "Oh! I got acquainted with the preacher and Mr. Plowman, and-and a lot of fellows. I forget their names."
     "Just so, just so," replied Phil, deliberately. "She must be a very attractive girl," he added, after a considerable pause.
     "Phil," said Dick, with sad animation and not heeding the abrupt way in which the subject was broached, "she is the sweetest, dearest, best being ever created."
     "Of course; I know all that."
     "You? You never met her, did you?"
     "No. What is her name
     "Nellie-Eleanor Mayburn."
     "Hum! Nellie, rather neat name. So you have put in time by falling in love?"
     "Yes, desperately and forever," groaned Dick.
     "You always were susceptible to pretty faces, but I never saw you look so doleful about one before."
     "Phil, this is serious.
     "You certainly look as though it were. This Miss Mayburn is one of the girls that go to Kate's church, isn't she?"
     "Yes."
     "Just so. Exactly."
     "I'm the most wretched fellow that ever lived," continued Dick.
     "Naturally," replied Phil. "Fellows in love are just as conceited about their misery as they are about their happiness; nothing short of the superlative will suit them."
     "It's all very easy to be sarcastic and-and to preach Doctrine, until you get into the state I am."
     "My dear boy, I haven't said a word about Doctrine."
     "No; but you thought it."
     "That's a new style of argument, certainly."
     "You don't know what it is to be in love with a woman."
     "Perhaps not, perhaps not," Phil replied, with a smile that seemed to have no mirth in it.
     "Nellie is just as good as I am and a thousand times better," continued Dick.
     "Very likely," was the laconic response.
     "She is young and beautiful and pure and truthful and gentle."
     "I'm glad to hear it; but there is no need to hurl these facts at me as though I had disputed them."
     Dick petulantly dug his heel into the ground as he said: "You cold, heathenish philosopher, I tell you I love her and she's all the world to me."

     "And for bonnie Annie Laurie,
     I would lay me down and die,"

sang Phil, in response to Dick's unpremeditated quotation.
     "Wish I could die for her."
     "Then she'd marry some other chap."
     "She wouldn't!" replied Dick, fiercely.
     "Then, of course, she would be an old maid."
     "Phil, do talk sense."
     "My dear fellow, nothing would give me greater pleasure. If my conversation has not had that quality, remember it was apt to your remarks. Very abruptly and without the least particulars you tell me that you are in love, indulge in the regulation rhapsodies, and then wish to die. What is the matter. Has the girl refused you?"
     "No."
     "Then you must have had a row-I mean a lover's quarrel."
     "We never quarrel."
     "Don't, eh! Has the pater told you to make yourself scarce?"
     "No! no! no!"
     "Then why don't you marry the girl?"
     No reply save a groan. Phil gravely smoked and contemplated his companion, who now lay with his face to the ground. "The boy is in a bad way and no mistake," thought he. "Love matters are dangerous things for third parties to meddle with. I see what the trouble is; but he knows the truth and advice would be useless, perhaps worse." So he continued to smoke until Dick said: "She isn't a New Church girl, but she is just as good as an New Church girl that ever lived."
     "Well, don't deny it."
     Just because of a little difference in religion you say we must part."
I didn't."
     "Well, you think it."
     That is the second time you have brought what you call my thoughts into the argument, if argument it can be called, where the disputation is all on one side. You know enough about the rules of debate to be aware that such a proceeding is not admissible." Dick made no rejoinder, and after pulling at his pipe until it was aglow, Phil continued: "Kate told me something of the way you made this girl's acquaintance, and upon that and what you have said I build the following theory: Being accidentally thrown into the girl's company, you were attracted by her pretty face, and, as a matter of course, said pretty things to her and made yourself agreeable, as you have the knack of doing. You 'didn't mean anything by it,' of course; no fellow ever does, but the first thing you knew you were in love with her."
     "Yes, Phil."
     "Then, after getting nicely in love, you began to think of your religion. Is she religious?"
     "Yes; she tried to make a Christian of me," said Dick, dolefully.
     At this Phil removed his pipe and gave a roar of laughter. "Tried to make a Christian of you! Well, that's rich! And, failing to do that, I suppose you in your turn tried to make a Christian of her?"
     "Yes, I tried hard, and gave her my copy of Heaven and Hell."
     "Well, what did she say to it?"
     "She would never tell me what she thought of it until this afternoon, just before I met you, when I urged her to tell me."
     "What did she say of it then?"
     "She said, 'It's all nonsense.'"
     "Humph! Short, but to the point, at any rate."
     "Yes."
     "After that, then, I suppose the ugliness of your conduct toward her struck you."
     "Ugliness! I would not harm that darling little one for all the world."


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     "Yet very likely you have hurt her, and for considerably less than 'all the world.'"
     "What do you mean?" asked Dick, anxiously.
     "I mean that very likely you have succeeded in making her as much in love with you as you are with her. Is that no harm, lad?"
     "Then," said Dick, springing to his feet, "I'll marry her, if she will have me, religion or no religion."
     All on fire and trembling with the tension on his nerves, Dick confronted his cousin, but that gentleman, instead of responding in kind, calmly wafted a blue cloud skyward and replied, "You can't."
     "Why not?" was the hot rejoinder. "If she will have me, who is there that will dare interfere?"
     "No one that I know of, my young fire-eater; certainly not I," replied Phil, deliberately knocking the ashes out of his pipe and proceeding to refill it.
     "Then why cannot I marry her?"
     "You can, so far as ceremony and civil laws go, but it will not be a marriage, and," striking a match and relighting his pipe, "you know it."
     He did know it. The fire and eagerness died from him, and he said, fretfully: "Phil, somehow that seems so narrow and sectarian and bigoted."
     Phil had his pipe in good shape again, and in a calmly argumentative tone began: "It appears so to narrow-minded people only. You can put it down as a rule-as an axiom-that the more a man brags of his broadness and liberality the narrower he is. No 'broad' man will admit that it is wrong for people of antagonistic religions to marry. When such conjunctions do take place the 'broad' man throws up his hat for the 'progress of the nineteenth century.' The marriage of a Jew and Catholic or a Catholic and Protestant is hailed as evidences of enlightenment by the 'broad' man. But by that he shows his real narrowness. In fact, it shows that he is so ignorant that he does not know what marriage is. Such men," here the speaker gave his pipe an oratorical flourish, "of course, be they Old or New Church, can marry whom they please-that will have them-and in one sense not violate the law, for they are ignorant of it. But such is not the case with those who know the fact that a wife is the form of the love of her husband's wisdom. These clearly see that marriage-real marriage-is impossible between a man and a - woman who pronounces his wisdom to be 'all nonsense.' It cannot be done, either in the New Church or in any other Church. Imagine," continued Phil, waxing warm, "a devout Catholic woman united to an infidel man, she abhorring what is essentially the man himself, his wisdom, and he despising her love, which is not and cannot be his. Or imagine a pious Methodist woman united to a Unitarian; his wisdom is folly and wickedness to her, and she cannot love it, or, what is the same, him; and he, broad as he flatters himself to be, cannot cherish a love-for that is what woman is-that he holds to- be mere foolishness and superstition. And this applies with far greater force to New Churchmen, who alone know the truth on the subject of marriage."
     During this long speech Dick had laid himself down again with a weary sigh. When Phil ceased he made no reply, for all that he had heard he knew already and believed. After Phil had lit his pipe, which had gone out, he resumed: "This girl may be as good a girl as you think she is. I do not dispute that in the least, for do not know her, and if I did must not judge of her internal state. But the hard fact remains that so long as she cannot love your Church or wisdom, her-good is not fit companion for your truth, and all the broad-minded men in or out of the Church cannot get over or around that hard and tangible fact."
     "I know, I know," said Dick, stretching out his arms and rolling over on the ground as one in anguish. "The pain I suffer at the thought of leaving her is horrible enough, but it is not so bad as to think of my little girl waiting for me, for I believe she loves me. O Phil! I cannot leave her. Right or wrong, I cannot leave her; it would be unmanly, mean, and brutal."
     For some time Phil did not answer, and when he did his voice was very grave. Said he: "Awhile ago you objected when I called your conduct ugly. You now say that to leave her would be unmanly, mean, and brutal. Well, so it would. But what is the alternative? To take unto yourself a young girl whom you admit cannot be your wife. The first is what all men call an ugly natural deed, and so it is. The second is an uglier spiritual deed. The alternative is before you. Now, Dick, I have had my say." He put his pipe back into its case, and arising said, "Come, let us go home."
     Dick's hollow eyes and pale face the next morning spoke of a wretched night. After breakfast he and Phil started to walk to the village, about two miles distant, to get the mail. Nothing more had been said between them of the subject that lay sore at the younger one's heart, and nothing was said on this walk. Phil contentedly puffed his after-breakfast pipe, and Dick in silence walked beside him.
     There was but one letter in the box at the post-office, and it was for Dick, from his brother. He read it, then handed it to Phil. It was short, and the gist of it was in the closing paragraph, which ran, "I do not want to cut a day off your holiday, but you can see that this matter demands your immediate presence. Come by the first train."
     Inquiry at the station showed that the next train was due in a few minutes. "You had better take it," said Phil, "and I'll send your baggage after you."
     Without a word Dick bought his ticket and then the two slowly walked to the end of the station platform; stopping there, Phil said: "This is, upon the whole, about as fortunate a thing as could have happened."
     "Why?"
     Phil stroked his beard a moment and replied: "When I come to think about it, I cannot see that it makes much difference, after all. It at first struck me that this gives for your sudden departure-a sort of decent excuse, but that is a caddish way of looking at the matter."
     "It would be in keeping with my conduct toward her," replied Dick, in a monotonous voice. "I wonder if there is as mean a being on the earth as I?"
     "Well, you might have done worse."
     "How?
     "Offered to marry her when you knew that marriage was impossible." There was a dead evenness in Dick's manner; he betrayed not the least feeling and did not answer Phil's assertion, who continued, shortly: "I believe, though, that under the circumstances it is fair to let the girl know that you were called away suddenly; as for the real reason, as you were not, as I understand it, plighted to her, nothing, of course, can be said to her about it. I believe I'll loiter about here for a few days, and perhaps I may meet her. I should like to very much."
     "You think you can soften my disgrace a little. It does not matter much. I wonder what Sam -will think of it all?"
     "I cannot tell what he will think, but I fancy he will not say much."


92



     "Dear old fellow!" said Dick, with a slight moisture glistening in his eyes. "How differently he would have acted had he been in my place."
     "Yes, he has a quiet way of letting the simple truth cut away shams where he is concerned. But we have not; there is considerable sham about both of us."
     The air-brakes on the train, that at this moment dashed up, were hissing and grinding as Dick said, "If you see her tell her that I-," he paused, at a loss what to say.
     "All right," said Phil, grasping his hand. "Don't be too down-hearted; stick to the Truth and it will lead you out of your trouble somehow."
     "Yes, I suppose so," replied Dick, as he stepped aboard of the train, that was moving off. Phil watched it as it sped away until it disappeared around a curve, and then, charging his pipe, set out on his tramp homewards.
     "This is a bad business," he mused, as he loitered along the road; "bad for the girl, poor thing, for I know how she feels toward him; bad for Dick-; he ought to have known better, but who am I to flout him; and it's bad for me, too, for I must see her, and I don't like the job. If I had to do with a man, I could settle him with solid reasons. But she is a girl," and the philosophical smoker shook his head.
          [TO BE CONTINUED.]
OPENED EYES 1885

OPENED EYES              1885

     NOT long ago I had occasion to make a journey to parts but little known. I spoke to my friend Brown about my object, and he bluntly told me that I was bent on a bad errand. But everything I aimed at was strictly legal, and I thought Brown was too harsh. I told him so and said that sentiment was all very well in its- place, but in this practical world a man must first look out for number one; that if a business man followed his superfine ideas of right, he would remain poor all his life; that I violated no laws in my dealings with my fellow- men, and that if they were not sharp enough to look out for themselves it was not my place to do it for them. We parted, and I could see that Brown was not convinced. All this has no direct bearing on the story I wish to relate, but the story is rather ghastly, and somehow when I think of it, as I often do, in some confused way, it is connected with what Brown said.
     I arrived at my destination; it took two days to reach it after leaving the railroad. For two weeks I was very busy with my mission. I had to be very circumspect not to arouse the suspicions-not of anything illegal-of those with whom I dealt. It was a delicate stroke of business, and I finally succeeded in all my points save one, and on that one depended the success of all. To gain this one I had to talk over a very shrewd man, and at times I feared that he would prove too shrewd for me. At times I thought that he had an inkling of my scheme-which would have defeated me-and at others I fancied that he was conniving to take me in. I hoped that the latter was true, for I had no fear of his being able to get ahead of a man of my experience in such matters.
     The place I was staying at was a small town, very prettily situated. One afternoon I sat for a long time thinking how I could circumvent this man who was blocking my path, but could arrive at no conclusion. In fact, I began to fear that my venture would be a failure. At last, tired of sitting so long, I went for a walk. I soon left the little town, and tempted by a path that looked inviting I followed it, and came to a secluded little tract of country that was very beautiful. My path had led me through a clump of trees and bushes, and when I emerged into the open country I remember being struck with the very bright light that seemed to fill the air. The sky was intensely blue, and somehow I felt that I had never before been able to see as clearly as I did then. It was a keen pleasure to stroll along and feel that sight, which at my age begins to grow a little dim, was still capable of being enjoyed as now. I had not gone far when I saw, a short distance in front of me, the man of whom I had been thinking so intently. I was glad at this, for one trouble had been to catch him alone, as was necessary to the success of my plans. I hurried on to overtake him, when to my disappointment I saw that he had a companion. Mingled with my disappointment was another feeling, such as one has in a dark room when one suddenly becomes aware of a presence he did not know was there before. There was no reason that I could see why I should not have seen this companion before, for there was nothing intervening to hide him, but I had not, and this seeing two where I had thought there was but one I suppose was the cause of my creepy, cold feeling.
     As I neared the two I saw that my friend, as I always called the troublesome customer, was carrying something in his arms, and his appearance gave me the impression that he clung to it lovingly. I could not see what it was, as his back was toward me, but the horror that it was a corpse possessed me. Had it been night, I suppose such a feeling would have been more dreadful, at least such horrors are usually connected with darkness, and yet I doubt the blackest night could have increased the creeping horror this idea caused me. All I could see of the object he carried was a little portion of it that showed near his shoulder on one side and down near his hip on the other. That near his shoulder looked hairy and brown, something like a cocoanut, and that near his hip like the hem of a soiled garment. I rubbed my eyes and said: "This is mere foolishness," and, in spite of the cold horror I felt forced myself to draw nearer. As I approached I called my friend's name, but he did not stop or look around, but his companion did. When I saw his face I felt like laughing; not that there was anything comical or grotesque in it, in fact, it was rather a handsome face, but it struck me as being so stupid. So intent was I looking at this man that I forgot the horror that but a moment before was crawling over me. I was about to give this stupid looking man a mock salutation, but, as I drew closer an indescribable something in his face made me refrain. In fact, after the first close glance I did not like to look him in the eyes, but kept mine fastened on the ground. I saluted him very civilly, and he returned my greeting. His voice was very gentle, but it caused me a vague anxiety. Then, still keeping my eyes on the ground, I spoke to my friend, but he paid no attention, but drew the thing he carried still closer to him.
     "What is the matter with him?" I asked of the stranger. "Doesn't he hear me?"
     "He is deaf," the stranger replied.
     "That is very strange," I said. "It was but yesterday that I was talking to him, and I thought his hearing was very acute."
     "Too much so for my purpose," I might have added. As no answer was made to this, I further asked, "How long has he been so?"
     "He has been so since childhood," he replied.
     "Indeed; then I have made a mistake."
     But though I had not seen his face, I was positive he was my friend. I stepped to his side to look at his face, but my eye fell upon the object he was hugging to his breast.

93


What I saw caused me to feel a sick horror such as one might feel if the clammy hand of a corpse should suddenly seize him by the throat. The thing he carried had features that had somewhat of human in them but were livid, blue-black, as though from putrefaction, and horribly distorted, and its head was thinly covered with a coarse hair that seemed plastered on. Its hands seemed to be decaying and its clothing filthy and rotten. This hideous sight in itself was enough to shake the strongest nerves, but words cannot express the clammy horror that seized me when I looked into its eyes, for then I saw that it was alive. One quick glance at my friend's face assured me that I had not been mistaken in his identity, and then I stepped back trembling.
"What is the matter with him?" I gasped. "He is insane," the stranger answered.
     "What is that awful thing he hugs to his bosom?" I asked; but the stranger did not answer.
     I drew my hand across my forehead and shook myself, for I felt that I must be suffering from a frightful nightmare, but I could not shake it off.
     "Who are you?" I asked of the stranger.
     "I am his guardian."
     "Then why do you permit him to carry that-ugh! that living, rotten death in his arms?"
     "I cannot take it from him. He loves it so that he would have no life left were it torn from him."
     I felt cold and sick. I could not look again upon the frightful object my friend clasped to his bosom, and V could not resist the fascination of remaining
     "He cannot always carry it in his arms," I exclaimed.
     "No, he generally hides it," was the answer.
     I gazed with straining eyes at my friend, and as I did so I became aware that the nameless horror he carried was glaring at me over his shoulder with a lurid death-glare of hate, a hate so malignant that I recoiled and shook with terror. It placed both its rotting yet living hands on his shoulders and slowly yet murderously raised itself, and I saw that it was glaring murder at me, and I screamed in helpless fear. Then the stranger approached and touched the malignant thing, and at once it shrunk from view, my friend's arms dropped to his side, and turning around as though he had just heard my steps, he greeted me, remarked that it was a fine day, and then, with a parting salutation, passed on, just as we had met and exchanged greetings often during the past week. Notwithstanding the state I was in, I noticed that he did not seem aware of the presence of the stranger.
     "Is there no hope for him?" I asked this mysterious person.
     "There is hope for all so afflicted," he replied, and I felt-I say felt, for after the first glance I had not looked him in the eyes-that he was looking at me intently as he uttered these words, and I hung my head; but as I did so I gave a wild scream, for there, in my arms and, looking me in the eyes, was a hideously black and glaring thing.
     "There is hope for those who see their evil love," I heard the calm voice of the stranger say, as with mad terror I rushed away. My heart was beating as though it would burst and kill me, yet still I ran until I was forced to stop from exhaustion, and then I slowly crept back to the town. I had a wild longing that I might awake from this awful dream. But as my pulse regained its normal state and I saw familiar objects, and nodded to acquaintances I met, I was forced to the terrible conviction that I had not been dreaming. I would have welcomed anything that would have torn from me the conviction that it was a terrible reality. So great was the effect on me that I abandoned my venture at once and started for home.
     Afterward I heard that the man whom I have called in this brief sketch "my friend" was bent on the same object that I was seeking to attain, and that he finally gained his point by a murder so cold-blooded that his case-for he was arrested-never reached trial, for he was dragged by an infuriated mob to the scene of the murder and hanged.
     To this day-and a long time has elapsed since that awful experience-the words of the mysterious stranger haunt me, "There is hope for those who see their evil love." I have not thought of being a good man, but I have shunned anything that appeared like an evil love, as I shunned on that day that fearful thing I saw in my arms when the stranger gazed upon me.
NOTES AND REVIEWS 1885

NOTES AND REVIEWS              1885

     IT is reported that a Welsh New Church Magazine will soon be published.
Title Unspecified 1885

Title Unspecified              1885

     DR. J. J. GARTH WILKINSON will soon publish a work on The Greater Origins and Issues of Life and Death.
Title Unspecified 1885

Title Unspecified              1885

     THE New Jerusalem Magazine has six hundred and sixty-nine subscribers, the Children's New Church Magazine six hundred and ninety-eight.
Title Unspecified 1885

Title Unspecified              1885

     SIGNOR SCOCIA has translated into Italian the work on the Intercourse between Soul and Body, and that on the Earths in the Universe. He has for the present suspended the translation of Arcana Coelestia.
Title Unspecified 1885

Title Unspecified              1885

     THE Second Coming of the Lord is the title of a twenty-four page pamphlet by the Rev. J. A. Lamb. He gives an excellent exposition of that ill-understood subject, and brings to light features of the Doctrine which have never before been published in like form.
Title Unspecified 1885

Title Unspecified              1885

     ACCORDING to a Baptist Paper's estimates, based on alleged actual statistics, it costs $592.03 to turn a pagan into an Episcopalian, and $248.14 to make a Presbyterian out of an average heathen. The Baptists, however, can convert a heathen for only $37.05, and at that price secure more than all their rivals put together.
Title Unspecified 1885

Title Unspecified              1885

     No Covenant with the Nations, a sermon by the Rev. J. R. Hibbard on the relation between the Old and the New Church, which was printed in the May number of New Church Life, has been republished by the Academy of the New Church. It makes a neat tract of sixteen pages, and is suitable for missionary purposes.
Title Unspecified 1885

Title Unspecified              1885

     New Church Magazine, of London, publishes a letter on the Italian Version of the True Christian Religion, lauding Signor Scocia's fidelity as a translator. The Latin, Italian, and French versions of n. 586 of the work mentioned, being the last one translated by the Signor, are quoted in parallel columns and present an instructive study. The translations appear to be very faithful.
Title Unspecified 1885

Title Unspecified              1885

     THE American Swedenborg Printing and Publishing Society has just printed a cheap edition of that part of the Apocalypse Explained which has heretofore been published under the title of The Athanasian Creed. They entitle it The Divine Trinity and Divine Providence with Related Subjects. Price, paper, twenty cents; flexible cloth, thirty cents; in quantity of fifty or more, ten cents a volume.
Title Unspecified 1885

Title Unspecified              1885

     THE Rev. A. Czerny who resides at Pittsburgh (E. E.), preaches in German alternately at Alleghany, Pa., and at Greenford, Ohio. He is leader of a class in literature in the Social and Literary Club of the Pittsburgh Society. The class, in appreciation of his services, gave him a pleasant surprise on his return from Greenford on April 6th, having, during his absence, completely transformed the appearance of his study, embellishing it and furnishing it with a number of comforts and conveniences.


94


Title Unspecified 1885

Title Unspecified              1885

     A CORRESPONDENT of Morning Light who does not believe that all the scientific statements in the Writings are necessarily true, instanced the one that salt conjoins water and oil. (A. C. 10,300.) He stated that he had tried the experiment and it had failed. Therefore, the statement must be incorrect. His letter occasioned an interesting controversy, in which Mr. J. S. Bogg, of Bowdon, was led to some excellent remarks. He refered to Swedenborg's Prodromus (better known under the title given to it by the English translation, Some Specimens of a Work on the Principles of Chemistry) and concluded his letter with-these words: "It is perfectly clear from the above that Swedenborg, in speaking of salt, meant common salt; and that his statement is based on scientific facts observed by himself, and theories thence deduced. Evidently his observations had reference rather to physiology than to chemistry. Because other, observers have not succeeded in the methods which they have adopted for conjoining water and oil by means of salt, it does not follow that Swedenborg's statement is incorrect, and the circumstance that he employs the word 'relish' in speaking of the conjoining power of salt in the passage under discussion is a proof that he was thinking of its use as a food."
LIFE ETERNAL 1885

LIFE ETERNAL              1885

LIFE ETERNAL. By Theodore F. Wright. Boston: Massachusetts New Church Union, 169 Tremont Street, 1885. 183 pp.
     As a comfort for the bereaved, we know of no other collateral work so efficacious as Mr. Wright's charming little work, Life Eternal. It is a collection of discourses delivered by the pastor of the Bridgewater (Mass.) Society, and published in book-form for the use of "those who have known bereavement or who may for other reasons be led to take near views of death."

     There is nothing profound either in the treatment of the leading subject or in the exposition of the Scripture passages adduced. But these texts from the Word constitute an admirable and valued feature of the book. They present a copious confirmation of the New Church Doctrines concerning the other life and entrance into it, and must prove effective in attaining the objects of the book.
     The style is engaging, though at rare instances obscure. As an instance of the author's felicitous mode of expressing himself, we select the following words from the chapter on Death: "Softly again will the mind awake, and without surprise or fear, for the awakening is to the presence of those departed already, toward whom the soul has yearned for long years; to the presence of the lamented parent or consort or child, to a holy reunion, to a sacred and restful welcome home. As the weary bark glides from the heaving sea into a smooth harbor, so, softly and dreamily, the weary one removes from the material body, from sorrow and death and sighing to the green pastures and still waters of the life beyond."
     The book has its defects, two of which are worthy of notice. One is the author's known fond delusion in regard to the advance of the world toward the New Church, which is repeatedly expressed in these discourses; the other, closely allied to the first, is his view of Swedenborg, whom he seems not to regard as a Divinely inspired revelator, but merely as a great man who may be classed with Gutenberg, Columbus, Copernicus, Galileo, or La Place. He says: "What is new truth? An invention, in the sense of human production? Not at all. What was the discovery of the use of steam? It was simply the fact becoming known that a power had lain unused and unknown up to that time, but now had been revealed. So of the telegraph, so of the knowledge of astronomy, so of everything true. . . . What was plain to Galileo has now become plain to all, and thus what was plain to Swedenborg is slowly becoming plain to all." (P. 33.) And again: "They are led upon careful investigation to believe that, after a long, pure life of study into such things as prepared the way, Swedenborg was led to see the fact that a connected spiritual meaning runs through the Word. . . . This is, by the way, the course of progress in all knowledge. A principle like that of the interrelation of the heavenly bodies is first dimly seen, and assertions are made by various astronomers, causing gradual increase of knowledge till, at length in His own time, the LORD raises up a man like La Place, who brings out the laws of the whole system and shows at once its unity and its Divine authorship. And so in regard to the Word. . . ."
     such a comparison of La Place's self-created theory, which makes the centre to have been evolved from the expanse, with the Divine Writings, in which that is adjudged to be of insanity (T. C. R. 35), can hardly be characterized otherwise than as profane. Contrast with it Swedenborg's declarations that he was sent by the LORD, who manifested Himself to him and filled him with His Spirit to teach the things which will belong to the New Church, and-that from the first day of his call he has written nothing that came from himself or from any spirit or from any angel but from the LORD alone, and that this exceeds all the revelations that were ever made from the foundation of the world. (C. L. 1; T. C. R. 779, 851; D. P. 135; Inv. 44 et al.)
CORRECTION NOTES 1885

CORRECTION NOTES       G. N. SMITH       1885



COMMUNICATED.
     I HAVE just read an article by an old New Churchman (and whose ideas a friend commends earnestly to the attention especially of the ministry of the New Church), in which the writer waxes very wroth over the teaching that our natural life ought to be governed by the laws of correspondences, claiming that use ought to be the sole law. It had never occurred to me before that there was not a perfect agreement between the laws of correspondence and the laws of use. From Heaven and Hell (n. 107) it would seem that they are one and the same. "The things which exist in the world according to order are correspondences. All things there exist according to order when they are good and adapted to their intended use; for everything good is such according to its use."
     In a sermon on "Unhewn Stones," in which some most needed and timely truths are admirably told, I notice the Writings are mentioned as "an element of the LORD'S Second Coming." A friend whose attention was called to the word "element" in the sentence, suggested that it seemed rather "a foreign element" if compared with the Doctrine in Apocalypse Revealed (n. 820) and other places where it is affirmed that they are the LORD'S Coming.
     Not long since I found an argument running something like this: "The Word is Divine, infallible, and authoritative. The Writings are Divine, infallible, and authoritative. But our understanding of the Word is not so. It needs to be interpreted. So of the Writings. Even Swedenborg's understanding of them needs correction by the coming wiser celestial man.

95


But the Doctrines themselves say that they were given through his understanding     (T. C. R. 779), and that they cannot be made false 'unless construed to a sense I never intended.'" (Letter to the King of Sweden.)
     The Apocalyptic Church of Philadelphia is spoken of in a recent article from a New Church magazine as of a "celestial quality." If the writer of that article had noticed the "pillar" quality given it, and the explanation of the same in Apoc. Explained (n. 219) he would have seen that this quality is one that belongs in I the "Spiritual Heaven." There is usually something above a pillar unless it is a ruin.
     By the way, I am sorry to see that I have hurt someone's feelings very much in former Correction Notes, by citing the rebuke given in Arcana Coelestia (n. 8797 and 8945) to the ambition to become celestial. The writer hopes I will not be made a judge. The writer forgets that I am not the author of the passages cited. I only quote "what is written," if so be any may thereby received timely warning of a danger. This is the truth from the LORD. By this each one is to be judged before the LORD alone, who " sees all the interiors and exteriors of man at once." (A. R. 76.) That men do not like it does not take away its "eternal truth" (S. D. 3537), nor the "admonition to abide in it lest they fall." (A. R. 705.)
     G. N. SMITH.
PROHIBITION 1885

PROHIBITION       B. D       1885

     To THE EDITORS NEW CHURCH LIFE:-Your correspondent, who asks: "Does a New Churchman do right to vote for prohibition, believing that it would do much good to humanity, and considering the disharmony with the Word and the Writings?" as rather a peculiar question. On reading it over, I asked myself, "Can a good tree bring forth corrupt fruit, etc." If prohibition will "do much good to humanity," can it be in "disharmony with the Word and the Writings?"
     That which, produces good cannot be evil. Is there not two ways of looking at prohibition: first, the effect on the drunkard and on the young; second, present prohibition on future generations-that is, stop the drinking now by law, and future generations will not require either law or drink?
     As you say, man "cannot be saved unless he be free to choose good or evil." Quite true, but he need not have evil put before him purposely. If you cannot save the man, you may, at least, try to help him by removing the temptation, and may also keep it from his children.
     You quote in your answer to your correspondent: "Thy will, O Lord! be done." Might you not also have quoted: "Lead us not into temptation?" (An apparent truth.) Do not the Writings teach us to avoid going into temptations of ourselves, and that we should not place temptations in the way of others?
     Suppose we leave the question of wine out-as we may differ as to kind of wine-will you kindly answer me this question? As you refer to the Writings in your various notices of the wine question, will you kindly do; the same with this: "Can a New Churchman, consistently with his belief in the duty to the neighbor as taught in the Word and the Writings, vote against prohibition, which removes from those weaker than himself, also the young, the temptation to acquire the habit of drinking whisky, beer, brandy, etc. (I leave out wine), these being admitted to be the curse of the world, and seeing that others than the drinker suffer?" I ask this as a straightforward question, and from no bitter spirit.
     B. D.
CHURCH ANNIVERSARY 1885

CHURCH ANNIVERSARY       F. M       1885

     THE First German New Church Society of Brooklyn, E. D., celebrated the first anniversary of their organization on April the 27th. It was held at the residence of Mr. A. Klein, President of the Society. The rooms were tastefully decorated with beautiful and fragrant flowers. A short business meeting, in which four new members were admitted to the Society (increasing the number of members to twenty-two), was held. After the meeting the "Harmonie," consisting of members of the Society, sang the third anthem from the Liturgie. Mr. Klein then read a passage from the True Christian Religion (433). Next followed an allegorical story of the origin and history of the Society by the Secretary, also a report of the last year's works Each family was then surprised by a present, consisting of a picture of Jesus Christ, said to be a copy from a likeness which was executed by command of Emperor Tiberius Caesar
from a cut in an emerald. Refreshments were then served and the rest of the evening was made enjoyable by vocal and instrumental music. The party broke up at twelve o'clock after having spent a very pleasant evening, which will never be forgotten by the members and their friends.
     F. M.
ORPHANAGE 1885

ORPHANAGE              1885

     THE Treasurer of the Orphanage, Mr. A. J. Tafel, 1011 Arch Street, Philadelphia, received the following anonymous note, and desires to acknowledge receipt through the columns of the Life.
     "DEAR SIR:-Please apply the inclosed mite, two dollars ($2.00) to some use in the Orphanage, and oblige
"A LOVER OF CHILDREN."
Title Unspecified 1885

Title Unspecified              1885



MARRIAGES AND DEATHS.
Notice, of Births, Marriages, and Deaths will be inserted free of charge. They must be received before the 15th of the month.
NEWS GLEANINGS 1885

NEWS GLEANINGS       Various       1885


NEW CHURCH LIFE.
PUBLISHED MONTHLY.

TERMS:-One Dollar per annum, payable In advance.

     All communications must be addressed to Publishers New Church Life, No. 1802 Mt. Vernon St., Philadelphia, Pa.


PHILADELPHIA, JUNE, 1585.

For Notices of Marriages and Deaths, see the preceding page.

AT HOME.

     The South.- THE Galveston, Texas, New Churchmen meet for worship every Sunday. The attendance is between twenty and thirty.
     THE Rev. A. O. Brickmann sojourned in Savannah, Ga., from March 19th to May 14th. He delivered lectures, one funeral discourse, and baptized three persons.
     THE pastor of the Baltimore Society constantly keeps before them the doctrine of the Second Coming of the LORD and the necessity for daily reading the Word and the Writings.
     THE Southern New Church Missionary Society reports a balance of three hundred and twenty-six dollars and fifty-eight cents. The expenses during the past two years included one hundred and eighty dollars for missionary purposes.
     The West.- THE Rev. L. P. Mercer held a series of talks on the nature and degrees of the mind and on education to the Froebel Association of Kindergartners of Chicago.
     THE Rev. O. L. Barler visited Kyger, O.
     THE programme for Convention calls for a sermon every day at twelve o'clock.
     THE Rev. E. A. Beaman continues unabated his missionary work in Ohio and Kentucky.
     THE Rev. J. E. Bowers preached in Springdale, Mich., and administered both sacraments.
     THE Rev. S. H. Spencer visits Jefferson, Wis., from time to time. He preached in Manito, Ill., on May 3d.
     THE Rev. A. F. Frost visited Almont, Mich., preaching and administering the sacrament of the Holy Supper.
     THE Rev. L. P. Mercer has preached every alternate Sunday in La Porte, Ind. Mr. H. Grauf will preach here in future.
     The East.- THE schools of the Academy of the New Church will close June 12th and reopen September 16th.
     THE Rev. J. C. Ager preaches for the Lynch Street, Brooklyn, Society every other Sunday.
     THE Rev. J. R. Hibbard visited Renovo, Erie, and Kearsage, Pa. He baptized an infant at Renovo and four adults at Erie.
     THE New York German New Church Missionary Union will hold its first annual meeting in the Lynch Street Chapel, Brooklyn, on June 14th.
     Miss PLUMMER, who has been teaching in the school established by the Academy of the New Church in France, arrived in America in the month of May.
     THE Rev. David B. King, brother of the Rev. Thomas A. King, and formerly of the Methodist persuasion, received New Church baptism on April 25th. He will enter the Boston Theological School in the fall.
     FROM Albany the Rev. B. D. Palmer went to Poughkeepsie, Newburgh (N. Y.), Paterson (N. J.), and other places, calling on Old Church clergymen and furnishing them with the gift books when wanted.
     THE graduating exercises of the Convention Theological School were held in Boston on May 7th. For the first time in its history the three years' course has been carried out, and three young gentlemen who shared this fortune received diplomas. They are Messrs. W. H. Alden, H. C. Ray, and W. L. Worcester.
     AT the Congress of Churches, held at Hartford May 11th, 12th, and 13th, the Rev. Messrs. Giles, Dike, John Worcester, Wright, and Seward were in attendance. Mr. Giles was a member of the Council and Mr. Seward a Vice-President. The Messenger brings the news that our New Church friends present stood with the Old Churchmen "upon one broad platform of a common purpose and a common love."
     AT the meeting of the General Church of Pennsylvania, held May 23d and 24th in Pittsburgh, there were present Bishop Benade, the Rev. Messrs. Hibbard, Whitehead, Czerny, and Schreck. Delegates representing the Philadelphia, Pittsburgh, Greenford, Allentown, and other Societies were present. The reports were interesting, four new societies having joined the body since the last meeting-one in Brooklyn, N. Y., one in Allentown, Pa., one in Erie, Pa., and one in Concordia, Kansas. The Pittsburgh Society showed an increase of eleven members, the Philadelphia Society of two.

ABROAD.
     Australia.- THE Rev. J. J. Thornton, minister of the Melbourne Society, visited Brisbane and Sydney. The societies in both these places are in a prosperous condition.
     France.-MONSIEUR Evenor de Chazal is on the eve of returning to the island of Mauritius, where his father was leader of the New Church Society for many years.
     THE Rev. Alfred Bellais in company of a friend recently made a trip to Montreux, Switzerland, where a number of New Churchmen, mostly from France, had a delightful meeting and partook of the Holy Supper. On their return they stopped over at Bourg, near Lyons, where Monsieur Bellais again administered the most holy sacrament for the benefit of an isolated New Churchman. Monsieur Bellais was ordained into the priesthood of the New Church by the Rev. W. H. Benade, when the latter visited France in 1879.
     Great Britain.- A NEW school has been opened at Bury.
     THE building of a church in Longton is under consideration.
     DIVINE services are again held every Sunday evening at Ilford, in Essex.
     THE New Church College held its annual meeting on April 28th. There are two students "in residence."
     THE number of enrolled members of the Snodland Society has doubled in the last five years, and is still increasing greatly.
     THE theological class opened soon after this year began by the Rev. Thomas Machereth, pastor of the Bolton Society, has been very successful.
     AN association of inquirers has been formed in Bromley, Kent, for the purpose of studying the Doctrines of the New Church and the Writings of Swedenborg.
     AT the annual business meeting of the Liverpool society, the pastor, the Rev. R. J. Tilson, reported that the weekly reading meetings, the doctrinal class, the monthly social meetings, etc., were all in a satisfactory condition. There is an increasing regard for the study of the Writings, but a continued apathy of members toward the Holy Supper-a state of mind quite general in the Anglican New Church. The net increase in members during the year was ten.
NEW CHURCH TRACTS 1885

NEW CHURCH TRACTS              1885

ADVENT SERIES.

No. 1.-"A Dirge for Pharaoh." By the Rev. L. H. Tafel.
No. 2.-"No Covenant with the Nations." By the Rev. J. R. Hibbard, D. D.
Single copies, by mail     $0.05
Per hundred, by mail     2.50
     For sale at Rook Room of the Academy of the New church, 110 Friedlander Street, Philadelphia, Pa.
VALUABLE WORKS 1885

VALUABLE WORKS              1885

     Words for the New Church.
Vols.     I and II, bound in cloth, price. $3.00 each. Single Numbers, I to XII, 50 cents each.

A Liturgy for the Use of the New Church.
Price, cloth, $1.25; Turkey morocco, flexible, $3.00.



     Authority in the New Church.
By the REV. R. L. TAFEL, PH. D.
Price, $1.50.
     For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.



THE WRITINGS OF THE CHURCH
A. S. P. & P. S. Edition.
Arcana Coelestia. 10 vols          $6.00
Apocalypse Revealed. 2 vols          1.20
True Christian Religion               1.00
Conjugial Love                    .60
Miscellaneous Theological Works     .60
Heaven and Hell                    .50
Divine Love and Wisdom               .50
Divine Providence                    .50
Four Leading Doctrines               .50
     When sent by mail, the following sums must be added to the above prices for postage: T. C. R., 24 cents; A. C., 15 cents per vol.; A. R. 15 cent. per vol.; C. L., 15 cents; M. T. W. 18 cents; H. and H., 15 cents.; D P., 11 cents; D. L. W., 8 cents; F. L. D., 10 cents.

Doctrine of Charity. Cloths, limp     $0.10
Summary Exposition of the Internal Sense of the Prophet and Psalms.
     In paper, 25 cents; bound     .50
     For sale at Book Room of the Academy of the New church, 110 Friedlander Street, Philadelphia, Pa.

LATIN REPRINTS.
Apocalypsis Revelata. 2 vols., stitched     $4.00
     Half morocco     5.00
Coronis et Invitatio. Half morocco          1.00
De Divino Amore, etc. (A.E.) Stitched.     .60
Apocalypsis Explicata. 2 vols., Stitched     4.00
     Half morocco     5.50
For sale at Book Room of the Academy of the New Church, 110 Friedlander Street, Philadelphia.

     PORTRAITS OF
BISHOP BENADE, Chancellor of the Academy of the New Church,
The REV. J. H. HIBBARD, D. D.,
The REV. W. P. PENDLETON.

Cabinet Size, on card-board 12x10 Inches. Price, 50 cents each.
     These Portraits are printed by the Phototype process, which insures an unfading picture.

     For sale at Book Room of the Academy of the New church, 110 Friedlander Street, Philadelphia.


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EDITORIAL NOTES 1885

EDITORIAL NOTES       Editor       1885


NEW CHURCH LIFE
PHILADELPHIA, 1885
JUNE
Vol. V.
     The Christian Register says, in reference to our note on prohibition: "As, according to the Swedenborgian view, liquors are used in heaven, we may expect them, from local option, to favor high license." The meaning of this is a little obscure, but for the benefit of the Register and New Church prohibitionists we will again and briefly state our position on the "liquor question." Drunkenness is a crime. Liquor is not the cause of drunkenness, but the means. The cause lies in the evil appertaining to the drunkard. That evil can be overcome by the Divine Truth only when received and lived by man in a state of freedom. Prohibition is a form of slavery, and is a worse evil than that it seeks to cure. The drunkard, being a criminal, should be treated as one. The liquor traffic should be regulated by law, as other forms of business are, and high license seems to be the best law yet put in practice.
Title Unspecified 1885

Title Unspecified              1885

     REFERRING to the quotation from the Spiritual Diary that appeared in the Life for June, "Unity" says: "It seems a little curious to an outsider to find this soberly quoted as an argument in this age against prohibition."
     Doubtless it does, and as "Unity" rejects the Word, and consequently the Writings, our soberly quoted quotation will have to stand with no further words from us than-It is revelation.
     Curious as the quotation is, has "Unity" never seen how much more curious is the foundation on which prohibition rests?
     That foundation is this: Evil is a manufactured article of commerce. That this-absurd as it seems, and is-is the essence of the prohibitionists' theory is easily proved. They say that drink is the cause of drunkenness, crime, and ruin. Now, as the effect is potentially in the cause, it follows that the moral, or, rather, immoral effects before named are in the drink, and not, as heretofore believed, in the man. As all evils are kindred, this theory shows us the way to the millennium. All required is to look around for the material substances containing thievery, hypocrisy, adultery, murder, and so on, and then prohibit the manufacture and sale of those substances.
Title Unspecified 1885

Title Unspecified              1885

     THREE years ago, after a hard fight, the Board of Publication succeeded in having itself incorporated as a body separate from Convention. After three years experience what results does this independent body show? From the Second Annual Report of the New Church Board of Publication, published for the benefit of Convention, we extract the following: "It will be seen by the above financial statement that the cash assets of the Board have disappeared." "It has been the policy of the Board rather to perform a general use for the Church at large, than to limit its usefulness by adhering to strict business principles." From the report it appears that the "general use." mentioned consists mainly in the Board's acting as agent for the Philadelphia Tract Society. "During the past year the Board attended to the free distribution of thirty-five thousand tracts, published by the Philadelphia Tract Society,. . . and two thousand three hundred of the 'pocket editions.' It paid the expenses of transportation of this matter from Philadelphia, sorted and arranged the tracts for mailing, and paid the expenses for postage, wrapping, etc. It has on hand about forty thousand of these tracts, and to handle and take care of them involves no little labor. About fourteen thousand have been sold during the year at prices which hardly paid for the labor of handling them." What the ministers of the Church think of this work maybe concluded from their judgment of the use of tracts as expressed elsewhere in the report of Conference. The report continues, "From the above it would appear that the Board does a considerable part of the Tract Society's work gratuitously." And yet this graceless Tract Society is so ungrateful that "the operations of the Philadelphia Society have rendered unsalable this Board's stock of over two hundred and ten thousand tracts imported from England." O tempora, O mores! where is the dignity of the Board of Publication of the New Church when it relinquishes the publishing of the Writings, even from its own plates, to other concerns, and itself becomes merely the distributor for others' books and tracts!
CONVENTION NOTES 1885

CONVENTION NOTES              1885

     THE sixty-fifth meeting of the General Convention was held at Cincinnati, May 28th to 31st. All the important general churches or associations were represented by priests and delegates. There were present thirty-two priests and forty-six delegates.

     Nearly all the sermons, speeches, and papers in both Convention and Conference were of a much higher order than usual.

     A sphere of great freedom prevailed. There seemed to be a practical acknowledgment that all must be left free to express their views, even though they differed from one another, and that no one ought to take offense.

     There was more of a friendly feeling manifested to the hitherto unpopular minority, owing, possibly, in part to the absence of a certain disturbing elective lay element.

     There seemed to be in the Convention and among the priests more of a recognition of the priestly office and of ecclesiastical government; differences that arose were rather concerning the practical working out of details.

     Worldly and selfish notions thus giving way to love of the LORD and charity to the neighbor, the LORD'S Truth prevailed in the deliberations.


98



     The most important result was the adoption of a new Constitution which is a great improvement on the old one.

     The most characteristic feature of the new Constitution, as demonstrating the "trend of New Church thought," is the Doctrine concerning the priesthood, which is quoted without modification or abridgment from the New Jerusalem and its Heavenly Doctrine (n. 311-319).

     The Convention has also adopted the more ecclesiastical and dignified term "Council" for the democratic term "Committee." The "Committee on Ecclesiastical Affairs" is now called the "Council of Ministers," and the "Executive Committee" is called the "General Council."

     The General Council will be more of an ecclesiastical body than before, consisting of eight priests and seven laymen.

     There was a general disposition in favor of changing the awkward and ill-descriptive name of "The General Convention of the New Jerusalem in the United States of America" into "The New Church in America." But the change was not made, owing to the objection that there were legal difficulties in the way.

     Such objection seems trivial and unworthy a body which, it is taken for granted, should rise above natural considerations where a spiritual principle is involved, especially when, that body professes unqualified belief in Doctrines which teach that a name signifies the quality of the thing named. What quality of an organic body does the appellation "Convention" express?

     The reading of reports consumed about half the time of Convention. Most items of interest in these reports have been published from time to time in the Life, and are therefore omitted in this place.
GOOD IN THE OLD CHURCH 1885

GOOD IN THE OLD CHURCH       Rev. RICHARD DE CHARMS.*       1885

"Let both grow together till the harvest."-Matthew xiii, 31.

I.
     THIS text is chosen to show the reason why the good or pious members of a consummated church are not in general permitted to embrace the Doctrines or become members of the New Church on earth, which the LORD always raises up in its stead.
     The Old Christian Church is consummated or spiritually dead. And we have argued the importance of members of the New Christian Church coming out from all social connection with the Old Church as such, and forming entirely separate and distinct New Church associations. The reasons for this course are, in brief, that the LORD has left the Old Christian Church or that He "is only adjoined to the good in that Church while He is conjoined to the good in the new," and that the Old Christian Church never can be united again to the LORD so as to receive the direct influences of His Truth. And so far as His Truth flows into that Church now, it is a judging, secerning, disintegrating, and, therefore, no longer a consolidating power. Hence, we are not to expect that the New Church is to come forward among the various denominations of the Old Church nor to look for an signs of its approach in that church's reception an annunciation of New Church truths nor to go among its associations for the purpose of bringing them to act on New Church principles. Their eyes are blinded to the perception of New Church truths, and it is for their good that they should remain blind; for they are in such a state that if they were to see New Church truths they must necessarily profane them to their own destruction. The fact that the Old Church can no longer see the interior truths of the Word is the very reason why those truths are now revealed by another medium. Hence, how idle it is to expect that those truths will be manifested in that Church, that is, caused to spring from an inner ground into the minds of its ministers and preached by them to its- congregations. "The morning has come, and also the night." A New Church has arisen and the Old Church is necessarily in darkness. And we might just as well expect the sun to shine at midnight as to expect New Church truths to come forth in the Old Church. And the sign of the approach of the New Church is not to be looked for in the spread of light among, or the shining of light through, the associations of the Old Church; because our LORD has expressly told us, in relation to His Second Coming, "Behold the fig-tree and all the trees; when they now shoot forth ye see and know of your own selves that the summer is now nigh at hand. So, likewise ye, when ye see these things come to pass, know ye that the Kingdom of God is nigh at hand." Does not this putting forth of the fig-tree as the forerunner of the LORD'S New Church indicate that the light of that Church will first be seen in the natural perception of the mind? Thus will not the proper indication of the New. Church's more immediate approach be the enlightenment of the scientific, instead of the religious, world? And thus are not the improvements which have been made and are still making in the natural sciences the proper evidence of the approach of the New Church light, instead of the preaching of spiritual truths by the Old Church preachers? As one of the signs of the LORD'S approaching Advent, it is said there shall be wars, rumors of wars, and earthquakes. Now the "earth" means the Church, and the "quaking of the earth" signifies intestine commotions in the Church. And "wars and rumors of wars" denote debates and disputes concerning truths. So far, then, as the indications of the approach of the New Church are to be found in the Old Church, we must look for intestine commotions, and debates and disputes concerning truths, instead of the dawning of New Church light, in that Church. So far as the religious world is concerned, the indications of the approach of New Church light will be in the perceptions of those who are in natural good, which are signified by the putting, forth of the leaves of the tree and the consequent conjunction of good and truth in the natural plane of the mind; that is, the acting from justice and judgment in the external duties of life, signified by the summer being nigh, when the fig-tree and all the trees have put forth leaves; for in summer heat and light are conjoined in the production and ripening of the fruits of the earth.
     Thus the New Church may be expected to come forward among those who are in the good of life in the environs of the Old Church, instead of among its ministers or those who are rationally confirmed in its doctrines, and so are within the walls of its city. And the acute perceptions of truth of those who are in the confines of the Old Church detect the fallacies and falsities of Old- Church doctrines and make it more necessary for those whose duty it is to teach those doctrines to invent reasons for their establishment and confirmation.

99


Hence, the debates and disputes concerning truths in the consummated church. And these debates and disputes will increase just in the degree that the fig-tree and all the trees put forth their leaves and the summer draws nigh. Thus, if the truths of the New Church are to be received by any of the Old Church, it must be mostly by those who are in its confines-those who are in gentile Christendom-the dwellers on Mount Seir, that skirts its land of Juda on the south. And we are not to look for the reception of New Church truths even by the good who are in the Old Church-that is, the truly pious who are confirmed in its doctrines and thus within its walls. For the LORD has said, in express reference to such, "Wo to them that are with child and give suck in those days! for there shall be great distress upon the earth and wrath upon this people." "They who are with child" denote those who are in the good of love to the LORD; thus, those principled in the Old Church who are truly pious; and "they who give suck" denote those who are principled in the truth of that good-thus, those in the Old Church who have that common-sense perception of spiritual things, which is ever the attendant of true piety. Paul speaks of having fed the Corinthians "with milk and not with meat;" he therefore was one who spiritually gave suck. The LORD'S pronouncing a "wo!" on these indicated that they are in especial danger of profanation in the consummation of their Church "by reason of the evil and the false which then has rule     in that Church, which evil and false are meant by the great distress upon the earth and wrath upon this people." Hence, they of all others are guarded from seeing the truths of the New Church, for their states would be most especially injured in the profanation of those truths; and they could not help but profane them in consequence of their connection with a consummated church. Hence it is added, "And they shall fall by the edge of the sword and shall be led away captive into all nations; and Jerusalem shall be trodden down of the nations until the times of the nations shall be fulfilled." These words signify that even with the good of the Old Church, as well as with the wicked, Truth will in the consummation of that Church be destroyed by falsities, so that there will arise persuasions and obsessions from evils of every kind, leading to the perversion and destruction of the doctrine of the Church, until evil is consummated, so that "there shall be signs in the sun and in the moon and in the stars, and the earth distress of nations with perplexity, the sea and the waves roaring"-that is, until "love to the LORD and charity toward the neighbor, together with and the knowledges of heavenly things, are oh- so that genuine good perishes through ratiocinations against the truth, made from the sense of the letter of the Word ignorantly and perversely applied."
     Thus the good of the Old Church are blinded by the falsities of that Church, so that they may not see the truths of the New Church, just as much as the evils of that Church are; for the very same process which damns the evil of a church is necessary to preserve the good in it. The same fire that hardens the rotten parts of an apple softens its sound parts. The same frost which destroys vegetation mellows and fertilizes the soil. The snow that covers the ground preserves the vegetative warmth of the earth. The cold that drives the sap from the branches and trunk of a tree sends it and concentrates it in the roots for their nurture and increased vigor. So the same evils and falsities, obscurities and desolations, that destroy the wicked of a perverted Church drive in and so preserve the principles of life in the good. Hence, we are not to expect even the good in the Old Church to receive the truths of the New Church when presented externally in a doctrinal form. We say the good in the Old Church-that is, the pious who are rationally confirmed in its doctrines. And with very few exceptions, we are to expect the Truths of the New Church to be received by the good only on the confines of the Old Church-the berries on the outermost fruitful branches thereof, the Gentiles, the dwellers on Mount Seir. This law of the Divine economy we of the New Church should well understand. A clear understanding of it is necessary to our own establishment and comfort in our Doctrines and to our judicious conduct in the propagation of them. And it is a law which we are very apt at first not to see or not to understand. It is at first very hard for us to see why the truly pious in the Old Church do not see and admit our Doctrines, and it is still harder for us to understand why it should be good for them in this world not to. It is always at first inexplicable to us why those whom we have been accustomed most to venerate in the Old Church on account of their very exemplary piety, seem to view with the most distrust the Truths of the New Church, to run from them the quickest, and to reject them with the greatest pertinacity.
     We do not dream that their rejection of New Church Truth is just as much in the mercy of the LORD as our reception of it. We do not begin to see that the spiritual winter which surrounds them is driving in and nurturing the principles of good, of heavenly life in their inmost. And hence we do not reflect that our efforts to get them to embrace the Doctrines of the New Church might, if successful, be comparatively like a husbandman's using artificial means to make a tender plant bud and blossom while it is still exposed to the freezing blasts of winter winds. But methinks I hear some of you still say, "How is this? We cannot yet see why the pious of the Old Church should not embrace such beautiful truths as the New Church presents, or why it should be necessary for them to be blinded by falsities and evils lest they should see them." The reason is given by the LORD in the parable of the tares. The tares and the wheat must be suffered to grow together until the harvest, lest in plucking up the tares the wheat may be rooted out also. The harvest takes place in the other world, where the internals of all men are revealed, and where, consequently, those who are internally good must necessarily and as of themselves be separated from those who are internally evil. But here all men are in externals, and both the good and evil internally must necessarily be commingled in externals for the mutual development of their several and variant states. And when men are united in a body each and all must bear the burdens of that body-be affected by its infirmities and share its pains, as well as be strengthened by its strength, and participate in its joys. Hence when those who are principled in good are components of a consummated church-have their good principles woven into the texture of its false principles-they cannot be suddenly plucked out of that church without the destruction of the good itself, which is the essence and substance of their spiritual life. To do this would be like taking the husk off of the corn before the grain is ripe, in which case the vital principle of the grain inevitably perishes. The good must be allowed to remain covered up in the falsity of their faith, and to become perfectly formed under it, until husking or winnowing time comes. Then the chaff is to be burnt, and the wheat garnered. When the body is diseased, the soul must be allowed to be in it, and the vital organs be suffered to be active in it, until the whole body is dead before the soul can be separated from the body and the body buried.

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So the good of the Old Church must be suffered to remain with the evil of that Church during their continuance in this world, before the states of the evil can be fully consummated, and so fitted for hell, and the good so gradually and of their own accord withdrawn from false principles which they have, from infancy, been taught to venerate as true, as not to have violence done to their tender principles of good. Thus the good must not be too suddenly taken from the wicked, not only lest they should be injured, but also lest the wicked should be prematurely damned. And this is the reason why it is said in Isaiah lii, 12, "For ye shall not go out with haste nor go by flight," which words import that the separation of the good from the evil, or the true from the false in the 01 Church, can only take place gradually-can only in fact take place fully in the spiritual world, where the secrets of all hearts are inevitably made known. For it is "appointed unto men once to die, but after this the judgment." Heb. ix, 27. And the final separation of the vital from the dead parts in a dead or dying church can only take place in its judgment in the spiritual world, -for that is the world of causes, where all ultimate things are resolved into their elements, and where, therefore, the "dead body of a church can undergo its decomposition. And to take the good out of the Old Church while in this world would be like tearing the vitals out of a diseased body-both would perish instantly. It is only when a body is generally healthy that a cancerous sore, or a fractured or mortified limb, or a part bitten by a venomous reptile should be cut out or amputated. When the body is generally diseased the whole must be left to its gradual and natural dissolution. For any separation of the sound and diseased parts in this condition produces instant or speedy death. And the same law, we are informed, goes on in the other world during the judgment that follows the death of the body, so that the good of a perverted church-that is the good who have been confirmed in the false principle of a perverted church cannot be saved without a long process of vastation and the most direful anguish, by reason of infestation from evil spirits who are partakers with them of the same common false faith. It is with their coming to the spiritual life of a true faith, as it is with a drowned body in its resurrection, or with a frozen limb in its restoration. We all know that in these cases returning life and soundness are attended with the most excruciating pain. And this in the case of the good returning to spiritual life is necessary in order to cause them voluntarily to give up false principles which they have ignorantly and innocently loved as truths. This necessity of the gradual separation of the good and evil to prevent profanation in the good as well as for the free and rational self-condemnation of the wicked, was represented by the children of Israel journeying for forty years in the wilderness, and the perishing of all those in the wilderness who were unfit to enter the land of Canaan before those who were born in the wilderness and so were fit to enter that land, were permitted to do so. On this subject the New Church now teaches us that "the reason why there are many successive degrees of vastation is, that the evil may be confirmed that they are in evil, and that the good also may be illustrated concerning the state of those within the Church who have lived evilly. Unless those causes operated, the evil might be damned and let down into I hell without so many successive changes of state." Again: "That the evil before they are damned and sent to hell undergo so many changes of state is a thing I altogether unknown in the world. It is believed that man is either damned or saved immediately, and that this is effected without any process. But the case is otherwise. Justice reigns there, and no one is condemned until he himself knows and is interiorly convinced that he is in evil and that he is utterly incapable of being in heaven." (A. C. 7795.) But if the good of a consummated Church were separated from the wicked of that Church in this world, this gradual vastation of both could not be effected in the next world. Thus it is necessary that both should be allowed to grow together till the harvest that the respective states of both may be fully matured for coming judgment. And thus it is that the good in a perverted Church should be permitted to remain in it that their principles of good may be preserved.
* Preached at Philadelphia, September 11th, 1842.
CONVERSATIONS ON EDUCATION 1885

CONVERSATIONS ON EDUCATION              1885

     (Continued.)

     WHAT a man makes to be of his love remains, because it is made his life; and this cannot be eradicated, because it is not only of his love, but also of his reason. What has been made of a man's life may, however, change its relative position-it may be removed from the first to the last place in his life, but, nevertheless, it remains and is not cast out. (D. P. 79.) Such a removal of what is loved and appropriated from reason, from the centre to the circumference of a man's life, is, in fact, an act of the regenerative process, which is effected by his acting in freedom according to reason, enlightened by the truth. And this again is of the marriage of good and truth, in Liberty and Rationality, by which man is conjoined with the LORD. Thus it is that by means of the faculties of Liberty and Rationality are effected those conjunctions in the life of man by which it is made to be at one with the Divine, and thence becomes more and more at one with itself, within itself, and without itself. Such a removal of things lived and thought by man is effected by a change in his estimation of their value. To provide and prepare the way for such changes, it becomes the duty of the Teacher to teach the real value and importance of things as they are presented in the light of the Divine Truth, and to present them in their order, and this according to the LORD'S words in Matthew vi, 33: "Seek ye first the kingdom of God and His justice and all these things shall be added unto you." (D. P. 82-91, 92-95, 96.)
     When man is reforming and regenerating he note from Liberty according to Reason, but when he is regenerated, he acts from Liberty itself according to Reason itself. The man who is not regenerating also acts from Liberty according to Reason, but his liberty is from self-love and his reason is false, and, therefore, both are from hell-i. e., the one is servitude and the other insanity, and yet both are of the Divine Providence, because man is born into evils of all kinds, and if he were deprived of the liberty of willing evil and thinking falsity, he could not will or think at all, and therefore could never be withdrawn from hell. For this reason is man's liberty so well guarded by the LORD. For the same reason 'should parents and teachers most carefully guard and protect the tender faculties from harm that are to be formed into the rationality and liberty of the future man. (D. P. 97.) And thus it is clear that these faculties are what make man to be man. They are the human with man.

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As they are, so is the man; as they vary, so the man varies. They are true and living faculties with those alone who are regenerated; for in them alone is the human that is an image of the Divine Human of the LORD.
     Every man, viewed from the Divine end, may become a true man-but each man with a difference; but, viewed from the evil into which man has fallen and the License of evil, not every man can come into Liberty itself and Rationality itself, i. e., into the truly human.

     The faculties of liberty and rationality are, as it were, inherent in man; for the essential human resides in them. . . . No others act from liberty itself, according to reason itself, but those who suffer themselves to be regenerated by the LORD; the rest act from liberty according to thought, which they make like reason. Nevertheless, every man, unless he be born an idiot or in the highest degree stupid, may come to Reason itself and by it to Liberty itself. But that he does not come is owing to various causes, which will be revealed in the following. But here it is to be said to whom Liberty itself, or essential Liberty, and, at the same time, Reason itself, or essential Rationality, cannot be given, and to whom they can with difficulty be given.
     Liberty itself and Rationality itself cannot be given to idiots from birth or to those who afterward become idiots, so long as they remain idiots. Liberty itself and Rationality itself cannot be given to those who are born stupid and gross or to those who become such from the torpor of idleness or from sickness, which perverts or entirely closes the interiors of the mind, or from the love of a beastly life. Neither can Liberty itself and Rationality itself be given with those in the Christian World who altogether deny the Divine of the LORD, and the Holiness of the Word and who have kept this denial confirmed in themselves even to the end of life; for this is meant by the sin against the Holy Spirit, which is not remitted in this age nor in that to come. (Matth. xiii, 31, 32.)      Neither can Liberty itself and Rationality itself be given to those who attribute all things to nature and nothing to the Divine, and who make this of their faith by ratiocinations from things visible; for these are atheists. Liberty itself and Rationality itself can with difficulty be given to those who have confirmed themselves much in the falses of religion, because the confirmer of the false is a denier of the true; but they who have not confirmed themselves, of whatsoever religion they may be, can be gifted with liberty itself and rationality itself, (see S. S. 91 to 97.) Infants and children cannot come into Liberty itself and Rationality itself before they grow up, because the interiors of the mind in man are successively opened; in the meanwhile they are like seeds in unripe fruit, which cannot germinate in the ground.- D. P. 98 and 99. (Cf. H. H. 423 to 425.)
     It is evident that in man's receptibility of life from the LORD, which consists of his faculties of Liberty and Rationality, is also his ability to reciprocate the Divine gifts of life, and that from this is the conjunction of man with the LORD. The internal conjugial or marriage with man is in the faculties themselves and in their derivative forms, as also in the things received in them from the LORD. From this internal conjugial proceeds the external conjugial or marriage, and in the one and the other are the Church and Heaven. For this reason is the will called the very esse of life and the receptacle of the good of love, and the understanding the existence of the life or the receptacle of the truth and the good of faith.
     The will of man is the very esse of his life, and the receptacle of the good of love and the understanding ii the existence of life thence and the receptacle of the truth and good of faith.-H. H. 26. A. C. 9282.
      "To be" with any one, is to be more closely conjoined or united. That "to be" [esse) is to be united, is because the esse itself of a thing is good, and all good is of love, which is spiritual conjunction or unition; thence, in the supreme sense the LORD is called the "To Be" [Esse] or because from Him is all the good which is of love or spiritual conjunction. Heaven, because it makes one by love from Him, and by a reciprocal to Him by means of reception and by mutual love, is therefore called a marriage, by which it is. It would be the same with the Church, if with it love and charity were its To Be [Esse.) Where, therefore, there is not conjunction or union, there Esse is not, for unless there be something to reduce to one, or to unite, there must be dissolution and extinction. So in civil society, in which every one is for himself and no one for another except for the sake of himself unless there were laws which united and fears of the loss of gain, honor, fame, life, society would be entirely dissipated; wherefore, the esse of such a society is also conjunction or ad-unition, but only in externals; but with respect to internals there is no Esse with it; wherefore, also, such (persons) in the other life are kept in hell, and likewise there are held together by external bonds, especially by fears; but as often as these bonds are relaxed, the one rushes to the destruction or the other and desires nothing more than totally to extinguish the other. In heaven it is different, where there is internal conjunction by love to the LORD, and thence by mutual love; when external bonds are relaxed there, they are mutually more closely conjoined; and because they are thus brought nearer to the Divine Esse, which is from the LORD they are more interiorly in affection and thence in liberty, consequently in blessedness, felicity, and joy.-A. C. 5002. (Cf. also A. C. 9282, 9995.)

     Because man has his reciprocal ability, from the marriage of the understanding and the will, there must needs be something from the one and from the other in every idea of his thought and every affection of his love. Man cannot think with the understanding alone; for no idea-i. e., no image of what enters from without can be formed from which to think, inasmuch as there is nothing in the understanding alone, with which what enters can be conjoined so as to make a permanent impression. The love, or the will, gives to the understanding the ability to receive and retain an impression from without, because it is this that furnishes the substance on which the impression is made, for love is substance and understanding is form. This is true of the understanding as to all its forms, even the outermost, namely, the external memory. (A. C. 585; D. L. W. 410; A. C. 590, 803.) The understanding does not conduct the will, it only teaches and shows the way. (D. L. W. 244.)

     Perception from the Divine Truth of the Rational is from the Intellectual, but perception from Divine Good is from the voluntary; but perception from the Intellectual is not intellectual, but it is of the influent voluntary, for the intellectual is not anything else than the voluntary in form; such is the intellectual when it is conjoined to the voluntary, but before it is so conjoined the intellectual appears to be by itself and the voluntary by itself, although it is nothing else than that the external separates itself from the internal, for when the-intellectual inwardly ,wills and thinks anything, it is the end from the will which makes its life, and rules the cogitative there.- A. C. 3619 (cf. A. C. 1909, 2570. See also particularly, D. 10,110; and n. 3325, 3494, 2539, 3556, 3548, 3563, 3570, 4925, 4926, 4928, 4930, 6256, 6269, 6272, 6273; D. P. 226, 227.)

     The faculties of Rationality and Liberty when formed constitute man's receptacles of love and wisdom from the LORD; in other words, his will and understanding. In them is the "human" of man, by which he reciprocates the Divine operation of the LORD, and is conjoined with the LORD. The very' substance of this "human" of man is the love which he receives from the Divine Love, which is substance itself in its own form of Divine Wisdom. Human minds are spiritual forms organized of substances, from which they have the power of thinking, seeing, and speaking. (A. C. 1533.)

     There is but one life, which is of the LORD, which inflows and causes man to live; yea (which causes) both the good and the evil to live; to this life correspond the forms which are substances, which are so vivified by continual Divine influx, that they appear to live from themselves. This is a correspondence of the organs with life; but such as the recipient organs are, such is their life; those men who are in love and charity, are in correspondence, for life itself is received by them adequately; but those who are in what is contrary to love and charity, are not in correspondence, because life itself is not received adequately; the life that exists thence is such as they are.

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This may be illustrated by natural forms, into which the light of the sun inflows; such as the recipient forms are, such are the modifications of that light. In the spiritual world the modifications are spiritual, therefore such as are the recipient forms there, such is their intelligence, and such is their wisdom. Thence it is that good spirits and angels appear as the very forms of charity; but evil and infernal spirits as the forms of hatred.- A. C. 3484. (Cf. 3821, 4985, 8603.)
     Thus good and truth in man who is their recipient subject, are not abstractions, but things most substantial; they are Divine, angelic, and human substance and form. The life of man which they constitute, is first in the Brain and its parts, and thence in the Body and its parts. In its beginnings life is in the organic substances, spiritual and natural, of the two Brains, and by their cortical glands and medullary fibres, it is derived into all parts of the body. Influx from the LORD into these substances and forms produces with man affection and thought. The Brain, therefore, in respect to the body, is as the end to the effect. The end is that the body may serve the soul, i. e., the man himself, who is created to be an Angel of Heaven. (See A. C. 4042; D. L. W. 362-370; A. C. 4054.)
     Man's connection with Heaven, therefore, extends beyond his affections and thoughts to the natural substances and forms of his Brain, and their derivations even to ultimates. On this connection depends his existence. (A. C. 4218.)
     Hence, man is man, and hence also are all things of the natural man and his world, in the relation of correspondence to all things of the spiritual man and his world. (A. C. 4222; H. H. 418, also 87-102.)
     We need to realize this truth, as a fact of true science. It is not an abstract theory, that the organic forms of the human body, consisting of natural substances, are corresponding ultimate embodiments of the organic forms consisting of spiritual substances, which are themselves embodiments of functions existing in the Gorand Man, as means of the end for which the Gorand Man exists. 'A function is even one with its organic form, it cannot exist separately from it, nor can be conceived of separately from it. In the Gorand Man the organic forms of the functions of use are angelic societies, composed of angelic men, who are constituted of spiritual substances in forms, and these make a one by correspondence with the organic forms of these functions, composed of natural substances in forms, in the men of the natural world. The Brain, therefore, of the Gorand Angelic Man consists of angelic men, constituted of angelic spiritual substances. These angels are organic Brain forms consisting of organic Brain substances; each angel, and each particle of such an angel is Brain in essence and in form, even to its ultimate covering.
     What is true of this one function, is true of all other functions; and is no less true of the Gorand Man of Earth, of its organized forms or bodies, from the greatest to the least, and of the substances and matters which constitute them. Whatever makes Brain, is Brain, whatever makes Heart, is Heart, etc. The function cannot be separated from its organic form, nor the organic from the substances of which it is made.
     The same is true of affection and thought. They exist only in organic forms, into the functions of which they inflow and which they actuate in correspondence with themselves. In the function is the use of the organic form, and by the use, which the affection and thought intend, they command the form of the use. The human body is the ultimate organic form of the soul, or human internal, in which the LORD dwells and by which He inflows and gives to the faculties, forces and forms of human existence, all of which are within the body, to the end that the Spirit of man may by ultimations be formed for union with its own Soul, and thereby for conjunction with the LORD. On this important subject let the reader study closely the Divine teaching (in A. C. 4223,4224; D. L. W. 199 to 204; as also A. C. 3741, 7004, 8861, 9410; D. L. W. 300.)

     In the eyes of the Parent and the Teacher, who will ponder seriously the instruction here presented, the material bodies of the children committed to their care will assume a value and importance entirely apart from any merely natural affection they may feel for them. They are created and they exist to the end that in them and by them there maybe formed angelic men. Angelic men can be formed truly and fully only in sound minds, and sound minds require sound bodies.
     All men, as all angels, are substances formed in degrees and according to degrees to receive the Divine proceeding from the LORD. Hence have they love and wisdom (Influx n. 14) and this is according to the quality of their recipient vessels.

     Hence, also, are there two Essentials in the Church, called Charity and Faith, of which all things of the Church consist and which must be in all and each thing of it; because all the goods of the Church are of Charity and are called Charity, and all the Truths of the Church are of Faith and are called Faith. It is to be known that every good forms itself by truths and likewise clothes itself by them, and thus distinguishes itself from another good; and also that the goods of one stock bind themselves in 'bundles, and, at the same time, clothe these, and thus distinguish themselves from others. That formations are so effected appears from all and single things in the human body; that similar things take place in the human mind is evident from this, that there is a perpetual correspondence of all things of the mind with all things of the body. Thence it follows that the human mind is organized interiorly of spiritual substances and exteriorly of natural substances, and, finally, of material substances:-the mind, the delights of the love of which are good, interiorly of spiritual substances, such as are in Heaves; but the mind, the delights of which are evil, interiorly of spiritual substances, such as are in Hell; and the evils of the latter are bound into bundles by falses and the goods of the former into bundles by truths. Because there are such bindings together of goods and evils, therefore the LORD says that "the tares must be bound into bundles to be burnt, and likewise things offending." (Matth. xiii, 30, 40, 41.)- T. C. R. 38.

     Thought, with man, is produced from the spiritual substances of the natural mind by influx from the Spiritual World, but not from the natural substances of that mind. The latter contain and fix the former and enable a man to perform uses in the world (D. L. W. 257) and they also supply the cutaneous covering of the spiritual bodies of all spirits and angels, by means of which these bodies subsist (D. L. W. 257 and 388) for "the organization that is induced in the world remains to eternity." (D. P. 326.) These substances are also the recipient and containing forms of the exterior memory, as it is said in Arcana Coelestia (n. 2487):

     I was instructed that the Exterior Memory, regarded in itself, is but an organized something formed of the objects of the senses, especially of the sight and hearing in the substances which are the beginnings of the fibres, and that according to impressions from them are effected variations of form which are reproduced, and that those forms are varied cart changed according to the changes of the state of affection and persuosioisa. Also, that the Interior Memory is in like manner an organized something, but purer and more perfect, formed from the objects of interior sight, which objects are disposed into regular series in an incomprehensible order. (Cf. A. C. 2471, 2475, 2486-6931, 3679.)

     Although the exterior memory of spirits and angels is closed (A. C. 2486, 2492), still it serves them for a plane or a foundation in which the ideas of their thoughts may terminate (A. C. 3679), and this plane is necessary to the birth or the bringing into actual existence of the goods and truths which inflow from the interior (A. C. 9723); for the natural memory is the permanent state of the changes and variations of the forms of the purely organic substances of the mind. (D. P. 279.) For man as a receptacle of life is finite.


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     Man, because he is finite, is created of finite things, wherefore it is said in the Book of Creation that Adam was made from the earth and its dust, from which he was also named, for "Adam" signifies the soil of the earth, and every man actually consists of such things as are in the earth and from the earth is the atmospheres. Those things which are in the atmospheres from the earth man takes in by the lungs and by the pores of the whole body, and the crasser things by foods made of earthy particles. But, with respect to the spirit of man, thus also is created of finite things. What is the spirit of man but a receptacle of the life of the mind? The finite things from which it is are spiritual substances which are in the Spiritual World, and which are also collated into our earth and therein hidden. Unless these were within, together with material things, not any seed could be impregnated from its inmosts, and thence grow up in a wonderful manner, without any deviation from the first stamen even to the fruit and to new seeds; nor could any worms be procreated from the effluvia of the earth and from the putting forth of the exhalations of vegetables, by which the atmospheres are impregnated.-.- T. C. R. 470 (cf. T. C. R. 471, 472, 478.)
     [TO BE CONTINUED.]
CONFERENCE OF PRIESTS 1885

CONFERENCE OF PRIESTS              1885

     THE same harmony that characterized the meeting of Convention was also manifest in Conference, whose twenty-fourth session was held at Cincinnati June 1st. and 2d. The tone and substance of the papers and speeches evidenced a fuller acknowledgment of the authority of the Writings, and consequently of their teaching concerning the Old Church and concerning the uses of the New Church.
     The hymns in use in the New Church were freely discussed. The hymns of the Anglican Conference were spoken of as savoring too much of Old Church Doctrines. The Rev. James Reed, of Boston, Mass., remarked that the forms and words of our hymns should be as entirely New Church as possibly, so that the people could enter into the spirit of them.
     Rev. A. F. Frost, of Detroit, Mich., read a paper on "Accommodating the Divine Truth to the States of Men," in which he quoted T. C. R. 125, 226, 370. The writer's position was that the LORD accommodated Himself to men in the Word, and He now further accommodated Himself to them in the Heavenly Doctrines. What stands revealed in Heaven and Hell is obscure to those who are not in the affection of Truth, but clear to those who are. There is nothing in the Writings which will prevent men from understanding them but evils and falses in men. We cannot better adapt the Truth than has been done for us by the LORD in the Writings. The reading of any other books does not have such an effect as the Writings. He who is content with reading collateral works is content to remain in a very external state. Of tracts there are none so good as those written through Swedenborg. Let us not wander away from the Writings given through Swedenborg. Several priests took exception to Mr. Frost's position, believing that tracts are very useful in preparing men's minds for the reception of the Writings, but Mr. Frost explained that he did not mean to teach that there should be no accommodation at all on the part of priests, but to raise the question whether the Church did not go too far in the matter of tracts.
     Mr. Reed thought perhaps we had drifted too far away from the idea that reading the Writings should be a great part of our daily life.
     The Rev. S. H. Worcester's work as editor of the Latin reprints was described and highly commended.
     In the Rev. James Reed's paper on "The Divine Permission as Affecting the Attitude of New Churchmen Toward other Religious Bodies," he spoke of the term "Divine Providence" being specifically used in application to things good, and the term "Permission" to things evil. Evils are permitted to prevent greater evils. There is danger in supposing that permissions are allowable except where there is only a choice between evils. We must not throw ourselves heart and soul into evils, even though they are permitted. Old Church religious organizations, under Divine Providence, produce good results, but we must not be blind to their falses. They are permitted evils, and we must hold aloof from their sphere and influence, for the Writings warn us against them. We must exercise angelic charity toward others, but not be too lax. The writer indorsed the condemnation in the Writings of all falsity and error, and also what they say of their uses, he quoted the Doctrine concerning the Roman Catholics (A. R. 763) and concerning the Dragon (A. R. 537). These two monsters are the principal enemies of the New Church. We must detect them, but in so doing think of the doctrines, not of men. Babylon and the Dragon are not dead. Still, we must bear malice toward none and exercise charity toward all. The New Church must go forward in development of the Truth which the LORD has given to her. The liberality of the New Church does not consist in bringing together things incongruous. We must distinguish between truth and falsity.
     The Rev. T. F. Wright read a paper on the meaning of the phrase, Raro si usquam. (A. C. 409, 2910, 2986; C. L. 200.) This called forth a discussion between the champions of the two sides of the question who so fully canvassed it in Words for the New Church and the New Jerusalem Magazine several years ago. The disputants, although preserving the most pleasant feeling to each other, clung to their respective convictions.
     The Rev. H. C. Dunham, author of a paper on the question, "Is Uniformity of Liturgic Services or Forms of Worship and Modes of Societary Proceedings Desirable?" emphasized the necessity of order, and of that order requiring harmony in variety and perfection and unity through variety. (H. H. 56; A. C. 1285; T. C. R. 156.) So, in regard to forms of worship, unity in variety is best. It is natural that the men of a country will grow more and more into similar states. There should not be a conflicting difference in forms, but it would be unwise to make external rules for uniformity; a rigid conformity is not desirable.
     In the discussion which followed, the Rev. W. H. Hinkley, of Brookline, Mass., admitted that the Convention in preparation of its book of worship had not acted upon any general principle in forming the services. The Rev. Dr. N. C. Burnham called attention to A Liturgy for the New Church, published in Philadelphia, in which the principles of the New Church concerning worship have been embodied. He thought the Convention would do well to look into this liturgy on the ground of its intrinsic worth. Other speakers admitted that the Convention Book of Worship was compiled in haste.
     The annual Concio ad Clerum was delivered by the Rev. Frank Sewall, of Urbana, O. He doubted whether there had been a time in the history of the New Church when its ministers have been placed in such dangers and temptation as at the present time.

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In the present age there are two tendencies: one that of rationalism and agnosticism; the other makes for a revival of mysticism, pietism, quietism, and magic ecstacy. In the midst of these two tendencies stand the revealed Doctrines of the New Church, liable to invasion from both. We are apt to suffer the Truth in our minds to be beclouded and defiled rather than have our neighborly relations disturbed. We are sent as sheep in the midst of wolves, and must be prudent as serpents and simple as doves. Living amid the sin of the world, we have no right to live as if there were no sin. If subtle heresies and evils invade the Church, their true character must be exhibited. We must not assume that in the New Church there is no danger.
     The Conference came to a close after the reading of a paper by the Rev. A. F. Frost on the subject, "What Advantage to the Vastate Church, as a Whole, Results from the Last Judgment, the New Heaven, and the New Church?"
ELEANOR 1885

ELEANOR       EDWARD POLLOCK       1885

     CHAPTER VIII.

     Treating of Phil's diplomacy.

     RETURNING to his cousin Kate's house Phil patiently waited until after dinner for a quiet bit of gossip. With the cares of superintending the kitchen off her mind Mrs. Davis was quite ready to gratify him as she sat quietly sewing by the window. He deftly started her by a few remarks and a leading question.
     "David," said she, by way of a general preface, "David, if there is one thing more than another that I really despise it is the habit some women, I could mention but will not, have of gossipping about their neighbors. It is bad form. But the truth is quite another thing, and, since you ask me, I will tell you the facts of that affair." The wily Phil now rested easy, all required of him was attentive listening, and an occasional question to keep her from too much diffuseness or to guide her in the direction he wished her to go. One after another the neighbors were reviewed until the object of his still-hunt was reached-the Mayburns. Eleanor was dismissed as a chit of a girl, not a bit pretty, though some people pretended to admire her "red hair." She had tried hard to catch Dick, but he wasn't so easily caught Mrs. Mayburn? Well, that lady's little weaknesses and sins of omission and commission were frankly' stated. Mr. Mayburn was next attended to; his great' weakness was pride in his ancestry. "You know, David, that I believe in family-in blood. I am proud of mine, and just here I wish to say that I do not like to hear you laugh as you sometimes do at our first ancestor in this country, because two hundred years ago he was sent over because of a little wildness, and it isn't right to say that if he had been a common man he would have been sent to jail instead. Now, in Mr. Mayburn's case it is different; his ancestors running back for hundreds of years, so he says, through this country and England, have been nothing higher than farmers. Of course, a good yeomanry is a very desirable thing in a country, but yeomen are hardly ancestors of which one should be proud. But I will say this for Mr. Mayburn, he is honest and honorable. I believe he would not cheat a person out of a cent, no not even if he were perfectly sure he would not be found out. I will say that for him, and it is more then I can say for most men in this neighborhood."
     "Honor is the complex of all the moral virtues," mused Phil, as he thoughtfully stroked his beard and ceased to listen to Mrs. Davis, "where it is wanting heaven cannot be implanted. The girl has good heredity at any rate. The natural basis for the New Church seems to be there, but whether anything can be built upon it is another question. Mr. Mayburn must be scrupulously honest and honorable indeed, or my good cousin here would have a hole in his armor."
     Having got all the information he wanted Phil soon managed to escape from the steadily flowing stream of conversation he had set a-going. He "took to the woods," and in their solitude indulged in the following chain of reasoning:
     "This guileless young pair have been in the habit of meeting somewhere not far from the girl's home. That somewhere will be easily found. To-day she will trip down there chirpy and happy. Dick won't be there. She will be disappointed and a little hurt. To-morrow she will carefully reconnoitre the place from a distance, and not seeing him will go home highly offended. Next day she will be alarmed. The fourth day she will be still more alarmed and very miserable, and she will come to the tryst to indulge in her misery freely. That feeling will make her more candid than usual. So be it; I'll go on the fourth day."
     Having settled this he spent the intervening days in roaming field and forest in search of game. In this he was more successful than Dick had been, and received high praise from Mrs. Davis, who dearly loved a plump bird on her table. On the fourth day he kept in the vicinity of Mr. Mayburn's "place," as farms were locally termed, and a little past the time that Dick was wont to appear, he boldly walked up the lane. Soon he came into view of the gently flowing stream and of the maple trees on its banks. Beneath the now bare trees he' saw a young girl setting on an old cray stone. She looked very dejected, with her head slightly bowed and her hands resting idly in her lap. She did not see or hear him as he drew near, for he purposely walked very softly.
     "Poor little child!" thought he. "I read your heart aright; you have come here to indulge in your grief; all your happiness, your little coquetries, your sham fits of indignation-all the little tricks of love-swallowed in a great grief, perhaps the first you have ever known. How pretty she is! No wonder, the lad was so broken up. Zounds! I don't feel much better, for I know how
-But, pshaw! we all, young or old, pretty or ugly, have to face the music of broken loves of some sort; so what is the good of growing sentimental over this case? I might as well march over and demolish this little things pretty dream at once. But-I wish some other fellow stood in my boots just now."
     As he crossed the brook she heard his steps, and looked up with quick eagerness.
     "No; it isn't. Prince Dick," said Phil (though not aloud), as he caught the look.
     Seeing a stranger, she arose and was about to depart, when Phil said:
     "Excuse me for intruding. I am a stranger enjoying a little shooting in this neighborhood. I do not wish to trespass on any one's land against his will, and, seeing you, I thought I would inquire if the owner of this farm, on which you probably live, would object to my bunting his fields a little."
     "I do not think that father would object," she replied.
     "Thank you. Ah! one moment, please," as she started to leave him; "can you tell me where Mr. Mayburn lives?"


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     "Yes, sir. This is his place."
     "Then I suppose I am addressing Miss Mayburn- Miss Eleanor?"
     "Yes; that is my name," said she, looking at him with some curiosity.
     "Thank you. I am lad to have met you. I intended-well, you see, a friend of mine who went home a few days ago, Richard Gray-"
     "Has Dick gone home?" she asked, quickly interrupting him.
     "Yes; Dick has gone. He-he went on the cars four days ago; yes-four days ago."
     A faint tremor shook her form and she kept her eyes fastened on his.
     "Yes-he left four days ago," continued Phil, stroking his beard and avoiding her steady gaze. "I am quite sure it was four days. I saw him off. He was very much-ah!-hum!-he was quite annoyed, you know; yes, very much annoyed, and-"
     "You are not a stranger," said she, interrupting his stammering speech. "You are Phil. I cannot remember your name, but that is what he always called you."
     "What's coming now," thought Phil, glancing at her nervously, and then he replied:
     "Yes; that is the name Dick generally gives me sort of a nick-name. My real name is David Brown. Dick's my cousin, you know, and I'm a sort of self- constituted guardian of the lad." ["I'm making a mess of this. I wish she would not look at me so."]
     "Why did he leave as soon as you came?"
     "Why, you see, he got a letter from his brother calling him home at once. A train happening along as soon as he had read the letter-you know we were down at the village-I told him to hop aboard and I'd see to shipping his traps home and saying good-bye and-and all that sort of thing." ["I'm a nice one to straighten out this business."]
     "Why did he leave as soon as you came?" she repeated, just as though he had not spoken.
     "I have just told you; the letter, you know."
     "But I do not know. You are hiding something from me; you are trying to deceive me."
     She was not very conventional. She was suffering.
     "Really, Miss Mayburn, I assure you I am not. He got the letter just as I told you."
     "I do not deny that. But why did he say nothing to me or send me word? Why did he leave as he did?"
     "He left because-because-". ["I wish I was out of this. I don't know what to say."]
     "I know why he left. You deceived him and made him leave me. You are-oh I oh I oh I"
     She leaned her arm against the rough bark of one of the old maples and, resting her head on her arm, vented her feelings in passionate tears. She had struggled against this, but now, overpowered, she gave way completely.
     "Now I am in a pretty plight," thought Phil, as he nervously pulled his beard and looked at the sobbing little girl.
     "Miss Mayburn," he said, at last, "you have misjudged me, I assure you."
     "I have not, you are a bad, meddlesome, old man and-and I hate you." She raised her head to utter these words and then let it fall again.
     He sat down on the stone she had been occupying and then said very mildly, "I'm not so very old you know, only-"
     "You are'-you're a hundred years old," this without raising her head.
     He was so nonplussed at this that he mechanically drew forth his pipe and had it filled before he thought. of what he was doing. Then catching a covert glance she directed toward him, he said, "Excuse me. Do you mind if I take a bit of a smoke out in the air here? so broken up by this that I think it will do me good."
     "I don't care what you do."
     "Thank you." He lit his pipe and began to puff vigorously. "Now, Miss Mayburn, please tell me why you have taken such a prejudice against me?"
     No answer.
     "It is an unfounded prejudice, I assure you. You never saw me before to-day, nor I you. What have I done?"
     "You have sent Dick home without a word to me who-who-" here a fresh burst of sobs.
     "Poor little thing, you who-who loved him so. I can see that now," said Phil to himself, as he slowly shook his head, then suddenly arresting the motion he half smiled. "I think I see my way clear now, it's original, and I'll try its effects at any rate."
     "Miss Mayburn, I admit that you are right. I did send him home, or at least I told him that it was his duty to leave you at once and never see you again."
     "I knew it! I knew it!" sobbing afresh. "You cruel, wicked man!"
     "I am not, at least I am not cruel, and what I did was out of kindness to you."
     "Your kindness will kill me."
     "I think not, and if you will listen to me calmly I am sure you will say I acted right and will thank me."
     "You did not act right, and you have broken my heart. Oh, my! Oh, my!"
     "As soon as you are ready to listen to me I will show you that, notwithstanding your assertion, I did act for the best and you must believe it; you cannot help believing it."
     He patiently waited until she grew quiet, and said to him in a low tone, "I am ready to hear you."
     "I know," he began, "from Mrs. Davis, who is my cousin, that you are a good and pious Christian girl."
     She raised her head from her arm and began drying' her eyes, still keeping her back turned to him.
     "Now, this Dick as you will be sorry to learn," he continued argumentatively, "is not a Christian as you are. I know you will be shocked to hear this, but it is the truth and I will not conceal it from you."
     She, faced him now and he noticed with admiration that her tears had not in the least marred her fair young face. "No, Dick is not a Christian as you are, he is far, far from your cherished faith. Now, you know, and you of course believe, that none but Christians are free from sin and therefore saved. All others are full of wickedness and evil and all manner of uncleanness- they all will go to hell and be burned in fire and brimstone forever and ever."
     Half in amazement, half in terror she regarded him, but he sat as impassive as the stone beneath him and calmly smoked. After waiting for his words to sink into her mind, he continued, "But all this you know without being told by me. Now, what did I find when fortunately I arrived here four days ago? I found," removing his pipe, and giving it his favorite flourish, "I found this sinful, wicked, evil boy, madly in love with a good, pious Christian girl, and-"
     "Oh! sir, was he! was he! Oh! poor Dick!"
     "What!" burst forth from Phil with a mighty cloud of smoke.
     "I am happy now-so happy!"
     "I am astonished," said he, sternly. "I am astonished, indeed. Do you mean to tell me that you are not shocked at this evil man's love?"


106



     She threw back her head and replied:
     "I am proud of it! I glory in it!"-then, closing her eyes, as though to shut out the grim-looking man with the pipe, she smiled lovingly.
     With a heavy frown, he said:
     "Although I am a stranger to you, I regard it as my duty-it is my duty-to point out to you the folly of your present conduct. You are a Christian; you are free from sin; you will go to heaven, and there wear a white robe and a old crown, and all that sort of thing. Yet, in spite of all this, you have the effrontery to tell me that you glory in the love of an unclean, wicked, desperate-"
     "He isn't! he isn't!"
     "-man, who will for his crimes be sent to a black, smoky hell to fry and sizzle forever?"
     "You shall not talk that way in my presence!" said she, drawing near him, her eyes blazing with indignation. "He is the truest and best in the world, and I love him!"-this, for all her excitement, spoken softly; then, blazing with indignation again:
     "Leave me, you slanderer!-leave me, I say!"
     "Wonder what the little thing will do if I refuse to go. How splendid she looks, and how well fitted, if rid of her falses, to be one of the progenitors of a line of New Churchmen that will reach onward to the golden age I But she is a poor reasoner; I must hurl the thunders of her Church against her. Wonder how she will take it." So ran his thoughts under cover of his frown, his beard, and his pipe, as she imperiously motioned him to go.
     "Young woman, pause in this madness. Think of what you are saying."
     "It is not madness. Go, I say!"
     "I will not go. It is my duty to speak, and I will not be silent. Your Church, your preacher, your religion, bears me out in what I say. If I am a slanderer, then they are, too. All that I have said they have said thousands and thousands of times.
     "If they say Dick is wicked, they are as false and slanderous as you are!"
     "They do say so, and you know it." ["I used those same words to Dick the other day."]
     "Then they may go, all of them! I hate them-wicked, evil-speaking things that they are! O Dick, Dick! you alone in all the world are good and true. Oh I why did you leave me?"-and here she began to cry again. "I have no one to look to now; I believe I shall die!"
     She made no attempt to conceal her tears now; but they no longer came with the passion of the first outbreak.
     All torn up by the sight of this transition from indignation to weak and hopeless misery, Phil hastily crammed his pipe again and began smoking like a locomotive to conceal his feelings.
     "It won't do for me to give way and cry, too," thought he, "for I've got to finish this surgical operation, or, rather, smashing operation. I guess I'm doing right in smashing her religious faith. She will make Dick her faith in the future and-well, one thing at a time." So he said aloud:
     "Perhaps it will be better for you to die, for then, as you have saved your soul; you will be safe in heaven from this man."
     "I don't want to go there if he doesn't, and I will not. I will go where he does."
     "I do not care."
     "At least consult with your minister, Mr. Helfir, before you go too far."
     "I will not, for he would have to say the same things that you have."
     "Then you admit that I am right?"
     "I do not. You are all wrong. There is nothing right but Dick."
     "Young woman," said Phil, in his deepest and sternest tone, "am I to understand that you pronounce your religion to be false and evil?"
     At this portentous question she visibly quailed, and she did not answer him.
     "This is a     grave matter. The time has now come when you must make a choice."
      Suddenly there flashed upon her the remembrance that on this very spot one Sunday afternoon Dick had said that such a time must come. It was here now. She must choose, and she knew that her choice was made.
      "You must give up this man or you must renounce your religion and adopt his, which, as you know, is all nonsense."
      She gave a start at these words and shot a swift glance at him, but his stern face did not relax.
     "Think of what must happen if you turn your back on your faith. Think before it is too late."
      For one moment she paused, and then with closed eyes: "O Dick! henceforth and forever 'thy people shall be my people, and thy God my God.'"
      "Then you     have made your choice?"
      "I have, and whether I ever see him again or not I shall never change."
      "Then I have no more to say," said he, arising.
      "Please remain a little longer," said she, and he again sat down. "Notwithstanding all you have said to me, I know that you hold the same faith that we do."
      "We?"
      "Yes; Dick and I."
      ["'Dick and I!' the plot thickens in sooth."]
      "He talked     a great deal about you to me and liked you very much, and I do too-"
      ["This is clipping the lion's claws with a vengeance."]
      "I can see     now why he was so down cast, poor dear, the last week he was here, and why he left me. He followed the path of truth and duty and honor as a true man should, and I love and respect him for it. How could he know that every days from what he said to me and from what I read in the book he gave me, I saw and loved the truth of his-of our beautiful religion more and more. He thought I rejected and despised it, and so thinking he did right to go away, for if I were as he thought we could never have been happy together."
      "Why did you not tell him this?"
      "I do not know. I was too foolish and happy-."
      "I'll tell him when I go home."
      "No, no, no," said she, springing forward and seizing his arm. "You must not, nor must you tell him anything that I have said to-day."
     "Why not?"
     "Because you must not. Promise me-promise me on your honor that you will not. I have spoken to-day as a woman should not, but I could not help it. I was so unhappy"
     Phil saw that she was indeed in earnest about this, and he replied:
     "Very well, I promise"
     "Thank you. I know that I can rely on your word. I would rather that we never met again than for him to know all-all that I have said to-day."


107



     "Miss Mayburn, does your father or any one know that you have adopted a fait that is bitterly antagonistic to the one that you have been reared in?"
     "No one knows it. Do you think I cannot hold against them?" she asked, smiling.
     "It will be a sore struggle."
     "It may be, but I think I could go to the stake, as the martyrs did in olden times, for anything I believed and loved."
     "I believe you would," said he, clasping her hand, "and the only thing that now surprises me is to think that Dick had the strength to act as he has."
     "You do not know him then; he has the strength to do anything that is right."
     "Even to deserting the woman he loves?"
     "He did not desert me. I by my weak concealment forced him to choose between me and duty, and like a true man he took the latter. True love and duty cannot conflict. During the past few days when I have been so unhappy I have thought over much that he told me, and from what I have learned from you I can see now' that I forced him to a terrible ordeal, but he has gone through it nobly."
     "Well, yes, it was pretty rough on the lad," said Phil. "If you had heard him going on as I did the other day you certainly would have said it was-rough."
     "Poor, poor fellow!" said she, "Tell me what he said?"
     "That would hardly be fair, would it? especially as you forbid me telling him how you acted when you-well, you know."
     With feminine arguments she convinced him that the cases were not parallel, and furthermore that she had a right to the information. So he told her all, and in doing so gave her a pretty accurate outline of the Doctrines concerning marriage without seeming to preach at her in the least. Upon concluding, he said, as he looked at her radiantly happy face, "The story of his sufferings doesn't seem to have made you unhappy."
     "I am happier now than I have ever been before in my life was her reply.
     After a little further conversation she departed. He watched her as long as she was in sight, and then said:
     "Well!!"
     After this ejaculation, into which so much and various meaning can be crowded, he lit his pipe, which had gone out, and when it was smoked he too departed.
     [TO BE CONTINUED]
NOTES AND REVEIWS 1885

NOTES AND REVEIWS              1885

     THE Revised Old Testament has been made public.
Title Unspecified 1885

Title Unspecified              1885

     A GERMAN translation of Dr. Holcombe's Aphorisms of the New Life has been published by Schafer & Koradi, Philadelphia.
Title Unspecified 1885

Title Unspecified              1885

     Mrs. BROTHEBTON'S Lectures on the New Church Italian Mission, edited by the Rev. Frank Sewall, have been published by the Massachusetts New Church Union.
Title Unspecified 1885

Title Unspecified              1885

     WORK on the Latin reprints has for the present been suspended. Apocalypsis Explicata in six volumes, the last of which is the Index, will probably be published in a few days.
Title Unspecified 1885

Title Unspecified              1885

     The World and Life Beyond, by the Rev. Joseph Ashby, minister of the New Church in Southport, England, is a well-written little treatise adapted to awaken the interest of people in the Doctrines of the New Church on the subject announced in the title.
Title Unspecified 1885

Title Unspecified              1885

     EIGHT papers read before the Swedenborg Reading Society during its session of 1883-84, and printed in Morning Light, have been republished in one pamphlet by Mr. James Speirs, of London, under the title Evil Uses and Other Papers read before the Swedenborg Reading Society.
Title Unspecified 1885

Title Unspecified              1885

     THE Rev. George Bush's Reason for Embracing the Doctrines and Disclosures of Emanuel Swedenborg has been reprinted by Mr. James Speirs, of London. Prefixed to it is an interesting memoir of the author, compiled chiefly from Mr. Fernald's Memoirs and Reminiscences of Professor Bush.
Title Unspecified 1885

Title Unspecified              1885

     New Jerusalem Tidings for June is of double its usual size, and, among other things, contains a sermon in full, a series of extracts from the Writings, and an article on the Second Coming. The latter appears rather unsatisfactory when compared with the explicit statement made in the Doctrines that "the Second Coming of the LORD is effected by means of a man, before whom He has manifested Himself in Person, and whom He has filled with His Spirit, to teach the Doctrines of the New Church through the Word from Him." (T. C. R. 779.)
Title Unspecified 1885

Title Unspecified              1885

     THE Messenger quotes from an Episcopalian paper's review of the Prayer-book and Hymnal (Sew all) the following: "One goes through this manual feeling that some of the 'New' Church are not far from the kingdom, and that a few steps more, especially in Doctrine, would land them in the Old Church." From this it seems that there are some who fancy that the "trend" of New Church thought is toward the Old Church; and it further appears that the pleasing task of extracting sunbeams from cucumbers is not confined exclusively to optimistic New Churchmen.
Title Unspecified 1885

Title Unspecified              1885

     "AZ Uj Keresztyenseg. Levelek Egy Vilagpolgarhoz, Ki Igazsag Utan Torekszik. Le Boys des Guays. Forditotta: Arvay-Nagy Kalman. Budapesten 1885," is the title of the Hungarian translation of Le Boys des Guays' Letters to a Man of the World. The publication of this translation is all the more interesting from the fact that no theological works of any kind have as yet been published in the Hungarian language, and scientific literature is in its beginning. Mr. Arvay Nag, who translated the work from the German version, is said to be a man of education and favorably inclined to the Doctrines.
Title Unspecified 1885

Title Unspecified              1885

     A VERY tasteful edition of the Divine Love and Wisdom has just been published by the Swedenborg Society, British and Foreign. It is printed in bold type on fine paper, and comprises 844 pages foolscap 8 vo. The binding is of a dull blue with neat gilt imprint on cover and back. The translation used is the recent one of Drs. Wilkinson and Tafel, newly revised by the former. Such illustrious names raise high the hopes for a most faithful translation, but these are disappointed on a perusal of the very first page, where occur several inaccuracies, the principal of which is in the opening sentence: "Man knows that love is something, but he does not know what love is." The Latin is simply, "Homo novit quod amor sit, sed non novit quid amor est." A strictly literal rendering not only conveys a different idea from the one by Dr. Wilkinson, but is also much more effective: "Man knows that love is, but he does not know what love is."
Title Unspecified 1885

Title Unspecified              1885

     AN Essay on The Child's Life and Regeneration, read before the Massachusetts Association of the New Jerusalem Church April 2d, 1885, by Mr. John T. Prince, has been published in pamphlet form by the Massachusetts New Church Union Press. It contains many excellent suggestions to parents and teachers on the subject of child-training. Two popular misconceptions, however, one on the subject of remains, the other in regard to the "example" question, attract the critic's attention. It is a common error in the New Church to speak of remains only as the states of innocence and affection which are impressed upon the memory during childhood and are preserved for future use in the time of trial and temptation. These are only a part of remains.

108


The most important are those which are preserved by the LORD in the Internal man, and are used by Him in His combats for man against evils and falses-combats of which man knows little or nothing except the resultant undefined anxiety in his mind. (A. C. 561, 676, 857, etc.; H. D. 187.-etc.) Another common error, but one imbibed from the Old Church, is that parents and teachers must act in exemplary manner for the sake of the example. The argument is made that "the child is imitative in all his acts, and that the influence of example is especially powerful in these early years. Whatever is wrong in the conduct of the parent or teacher will be, we may be sure, incorporated to some degree in the child's life." But it should not be forgotten that the sphere of parent or teacher has a most potent influence on the child a mind. The sphere of one whose thought is bent on observing a model behavior because of its effect on the child, and not because it is right in and of itself, is a sphere of hypocrisy, and will influence the child likewise to act for the sake of appearance, and will thus lead it to become hypocritical.
Title Unspecified 1885

Title Unspecified              1885

     Our English, like some of our American, brethren are prone to look on what appears to them as the bright side of things at all times. This is again evident from the Fourteenth Annual Meeting of the "Manchester Printing and Tract Society," held in Manchester (Peter Street) on May 12th, and from the Sixty-fourth Anniversary of the "Missionary and Tract Society of the New Church," held in London (Argyle Square) on May 27th. The first-named Society issued eight hundred and sixteen volumes and thirty- nine thousand our hundred and thirty-nine tracts during the past year; the last named, three thousand three hundred and fifty-six volumes and thirty-six thousand six hundred and forty-two tracts. At the meeting at Argyle Square a number of letters were read as proof that the world is changing, the inference being that it is approaching the New Church. That great changes have occurred, and are occurring we know from Revelation, but that authority says that the "trend" is not toward the New Church. And after reading these letters we think that Revelation is in the right. We cannot quote them in full, but will give what is really the key-note of several.
     One gentleman is interested in the views of Swedenborg, but "I cannot accept them en masse as the result of any special inspiration, and very decidedly differ from them in detail." He could say the same of Confucius.
     A chaplain has thought of reading the Writings, but they look a little too mystical for one to digest;" however, he will accept as a gift a copy of Heaven and Hell.
     A layman is much interested in the "coincidence of some of my views with those of Swedenborg." His knowledge of Swedenborg is derived from Emerson.. This gentleman, after reading Parsons' Outlines of Swedenborg's Philosophy, again writes that Emerson was fully justified in his high opinion of Swedenborg. But this he may change when he comes to read the great Emerson's later views.
     An influential lecturer has a good deal of sympathy with Swedenborg, and believes that we are indebted to him for many protests against Protestantism. "I have thought out my lectures for myself, but I fully grant that on that point Swedenborgianism has been in the air, though I did not consult his works in my lectures."
     A clergyman states that, "I shall not be unwilling to learn any truth which I may find or which may find me."
     A "leading light," an American, will read the book "when I find time;" has found in Swedenborg many "valuable suggestions."
     A noted writer and preacher has not been "able to adopt his system," but feels that it is a "powerful influence" against materialism.
     The tone of these letters is very similar to those furnished from time to time by the American tract societies. There is not the slightest evidence in any of them of the acknowledgment of the LORD JESUS CHRIST as God. It would be strange indeed if men did not see some of the wonderful truths in the Writings, but until the LORD is acknowledged this goes for nothing, and New Churchmen are but deceiving themselves who build any hopes on letters such as these.
ON THE WORSHIP AND LOVE OF GOD 1885

ON THE WORSHIP AND LOVE OF GOD              1885

ON THE WORSHIP AND LOVE OF GOD; treating of the Birth of the Earth, Paradise, and the Abode of Living Creatures; also of the Nativity, Infancy, and Love of the First-begotten, or Adam.-Part the Second . . . treating of the Marriage of the First-begotten, or Adam, and in connection with it of the Soul, the Intellectual Mind, the State of Integrity, and the Image of God. By Emanuel Swedenborg. London: Kegan Paul, Trench & Co., 1885. Crown 8vo, 808 pp.
     The new edition of the Worship and Love of God is a republication of the edition of 1828, and includes the excellent preface of the translator, the Rev. John Clowes. The book is uniform in style and size with the Latin edition noticed in our issue for May, but has its defects-the omission of the marginal notes to Part I, and of the whole of Part III, which treats of the married life of the first-born pair.
     Mr. T. M. Gorman, to whom we are indebted for the reappearance of this work, has prefixed to it an "Address to the Reader," covering twenty-seven pages, in which he labors to prove that this work should be included among the inspired theological Writings of Swedenborg, his argument being that it was published and (as he believes) written two years after Swedenborg's call to his holy office-namely, in the year 1745-and that it gives an explanation of the literal sense of Genesis. He treats at large of the neglect which this work seems to have met with at the hands of the "admirers of Swedenborg." It is true that the Worship and Love of God is not circulated and read and studied as it deserves. In this it shares the same fate as others of Swedenborg's Writings, and which have a greater claim on our attention, such as the Summary Exposition of the Internal Sense of the Prophets and Psalms. But when Mr. Gorman asserts that "the most ardent admirers of the author have for the most part ignored it," "by none has it ever been seriously and methodically examined," he manifests a woeful ignorance of a subject on which he presumes to pass judgment. In Words for the New Church, No. VI, he will find a brief analysis of the work in question; in New' Church Review for October, 1882, he will find quite a "serious and methodical" review of it in the form of a paper read that year before the "American Conference of New Church Ministers," and very favorably received by that body.
     Mr. Gorman reiterates that "by none as yet has its true character been in the least suspected," naturally taking for granted that he himself is fully competent to assign to it "its true character." He claims the work to be "a bears fide account of the creation of the first human pair on this earth, as an integral part of the author's message to the Church of the last century;" that "the teachings set forth in the Worship and Love of God are, one and all, inextricably bound up with Swedenborg's entire theological system, and specifically with the spiritual interpretation of the early chapters of Genesis given in the Arcana Coelestia. More than this, a thorough comprehension of the former is an essential condition of clearly understanding the latter."
     If this were true, why did not Swedenborg make at least one reference to the Worship and Love of God in the Arcana? Those Writings which are "inextricably bound up" with each other in the Theological System of the New Church contain numerous references to each other. As an instance, take the work on the Divine Providence, which by no means contains the most numerous cross references.- To economize space, we give the mere initials of the titles. References to D. L. W., thirty-seven; to H. H., seventeen; S. S., twelve; LORD, seven; Life, six; F., six; L. J., two; C. L. J., four; A. C., three; W. H., one; H. D., one; D. P., one.

109


Not one of the theological Writings published previous to the Divine Providence, except E. in U, is here omitted. An examination of the other works, we are confident, would show the same result. If, then, Swedenborg was so careful as to refer his readers to all the books that were "inextricably bound up with his theological system," why did he not refer to the Worship and Love of God? Why, in the list published at the end of De Amore Conjugiali, and entitled Libri Theologics hactenus a me editi did he not include De Cultu et Amore Dei? Evidently because Swedenborg, in contrast to Mr. Gorman, did not consider that work as inextricably bound up with his theological system," or as "an integral part of the author's message to the Church of the last century," or as "the only true and wholly intelligible theory of the creation of the first human pair on this earth," or as "an analysis carried on in the clearness and splendor of supernatural light and under the immediate guidance of Divine dictation."
     The want of critical acumen and competency on the part of our friend comes still further to light in what he probably considers his strongest argument. "In his [Swedenborg's] last work, Vera Christiana Religio (83). . . . in proof of the position that everything created is finite, and that the Infinite is in things finite, as in its receptacles, and in men as its images, a most distinct reference is made to the author's own works on Creation, and that without reserve or modification. His words are: 'Quae in OPERIBUS MEIS de Creatione tradita aunt.' By the words, 'My WORKS,' are manifestly meant all his works which treat of Creation, and pre-eminently among these must be included the De Cults et Amore Dei, which he elsewhere speaks of as an opusculum." As Mr. Gorman lays such stress on the "capitals" which distinguish the term, "My WORKS," he should have noticed that they do not extend to the words "de Creatione," consequently Swedenborg could not have meant "his works on Creation," but "what was said concerning Creation in His [theological] WORKS." He did not insert" theological," for the reason that he never referred to any others. But this is not the only reason why we believe Swedenborg did not mean to include the Worship and Love of God in the 'term" My WORKS." Mr. Gorman cites the general subject under which "Mr. Works" weed referred to, but he was astute enough to omit Swedenborg's definition of that subject. The context in which the term "My Works" occurs is this: "From what has been told concerning the Creation in My Works, it is evident that God first finited His Infinity by substances emitted from Himself, from which existed its proximate surrounding-which makes the sun of the spiritual world," etc. Mr. Gorman has failed to point out the place in the Worship and Love of God where this finiting of the Infinite in the sun of the spiritual world is treated of, and for the obvious reason that there is no such place. If, now, Mr. Gorman desires to know which work is to take "pre-eminent" rank among those that treat of the Creation, we refer him to the Divine Love and Wisdom, and this on Swedenborg's own authority. (See D. P. 2.)
     If we seek for the cause of Mr. Gorman's peculiar claim for the work before us, we shall find that his position as a Swedenborgian non-separatist brings with it an infestation from the Old Church to cling to the sense of the letter of the Word. He wants to re-establish the sense of the letter of the Word per se, and imagines that the Worship and Love of God will bear him out in this. In his zeal he suffers himself to say: "It is constantly asserted by self-constituted expositors of Swedenborg's theology that the first eleven chapters of Genesis are 'fictitious' or 'factitious history,' that they are 'purely allegorical,' and not 'matter-of-fact history,' and that with the call of Abraham 'the allegorical style of narrative is exchanged for the matter-of-fact.' It would be difficult to imagine a more complete perversion of an author's meaning than this wild hallucination and pernicious heresy." Mr. Gorman, in thus berating the "self-constituted expositors" who, for the nonce, have Swedenborg's authority for their position, should have kindly explained who it was that "appointed" him to the office of thus stigmatizing a teaching-which is taken from the Arcana-and hence of joining issue with the LORD Himself: "From the first chapter of Genesis to here [Gen. xii], or rather to Eber, were not true histories, but made histories [historica facta], which in the internal sense signify things celestial and spiritual. In this chapter and in the following are histories not made, but true histories." (A. C. 1403.)
     Mr. Gorman's claim, therefore, falls to the ground when he says: "It is here also claimed for this treatise that it contains a real and quite intelligible account-revealed in supernatural light, and to an intellect prepared to comprehend and able to teach it to others-of the origin of the first human pair on this our earth, and that this account is, moreover, in complete accord with and actually contains the true literal or natural meaning of Genesis ii, 7." Especially does his interpretation of the character of the treatise appear absurd when we consider that according to it the first man was endowed with an intelligence and wisdom which is hardly equaled at the present day, yet in the Arcana it is taught that the men of the Most Ancient Church at first lived like wild animals. (A. C. 286.) Their science, intelligence, and wisdom were the result of gradual formation which probably took long generations.
     We believe the Worship and Love of God is founded on truth, and that it is a very useful book for the New Church, but in regard to the creation and life of Adam and his consort, we are inclined to believe, with the Rev. John Clowes, that its use lies in its presentation of the growth of the human mind.
STUDY OF THE WORD AND OF THE WRITINGS NECESSARY TO MAN'S ETERNAL GOOD 1885

STUDY OF THE WORD AND OF THE WRITINGS NECESSARY TO MAN'S ETERNAL GOOD       JAMES WHITE       1885



COMMUNICATED.
     THE literal or natural sense of the Word is for the people who live in the natural world, and ceases for each one at death. In the heavenly world the angels only take cognizance of the spirit and life of the Word, an indeed, are unable to utter the expressions of the literal. A large part of the Word we find to be without any apparent use or meaning in looking merely at the natural reading. While the internal or spiritual sense is perceived to be aglow with Divine light or heavenly truth as the angels understand it.
     As an illustration: By the internal sense of the names of the sons of Noah, Shem, Ham, and Japheth, we learn of different and distinct forms of spiritual life in churches signified by these names, and in the life of those who belonged to the churches, without regard to time.
     Of what use, we may ask, as seekers of a heavenly home, to know the earthly biography of either Shem, Ham, or Japheth, unless as a means of learning some spiritual truth; indeed, the story of Noah and his family in itself is but an allegory, and put in the form of history for the purpose only of representing internal spiritual truth of vital importance for mankind to know when they become qualified to learn, being truths which to all     which man in his fallen sensuous apply churches, and the internal and external life of all men-truths which man in his fallen sensuous states of mind, with his numerous cupidities, cannot acquire without study and close application of his mental powers any more than he can acquire education in natural things which are to be of use to him in the business of life without study in schools, academies, and colleges; but is not the practice of the study of spiritual truth largely neglected by the people calling themselves of the New Church, there being comparatively few among the otherwise intelligent who have a rational understanding of the "Heavenly Doctrines," or indeed know anything in regard to the intellectual principles taught in the Writings by which they might illustrate New Church truths to other minds?

110


It is a wonder to find in the Writings so much needful to be learned in order to make any considerable progress in the work of regeneration, so necessary in opening to human beings the kingdom of heaven; hence writes our author:

     All regeneration is effected by the LORD by the means of the instrumentality of the truths of faith and a life in accordance with them.- H. D. 155.


     These Writings may be likened to a great mirror in which man may look and see himself as a lover of self rather than a lover of "good and truth" or of the LORD; what a man loves, that he is, and thus again Swedenborg writes:

     The veriest faith which saves is trust; but there can never be this trust save in the good of life . . . He who would know the quality of his trust, let him examine within himself his affections and ends, as well as the actions of his life.- A. C. 2082

     We have spoken of the natural history of Noah and his sons, and we shall find it pleasant and useful to examine into the spiritual meaning of some part of that history; thus, in treating of these words in Gen. ix, 27, viz.: "God shall enlarge Japheth and he shall dwell in the tents of Shem," Swedenborg writes:

     It is of no advantage to man to know much unless he live according to what he knows; for knowledge has no other end than goodness, and he who is made good is in possession of a far richer treasure than he whose knowledge is the most extensive and yet is destitute of goodness; for, what the latter is seeking by his great acquirements, the former already possesses. It is, however, otherwise with him who is acquainted with many truths and goods, and has at the same time charity and conscience, he being thus a man of the internal Church, or Shem.- A. C. 1100.
     When a man feels or perceives in himself that he is well affected toward the LORD and loves his neighbor, and is willing to do him all kinds of good offices without any view to his own interest or honor, and when he feels that he has compassion for those who are in distress, and especially for those who are in error as to the doctrines of faith, he may know that he dwells in the tents of Shem, or, in other words, that he has with him internal motives by which the LORD operates.- A. C. 1102.
     Hence, the force of the declaration: "Very few at this day know that there is heavenly happiness in doing good without a view to recompense." (A. C. 6392.)
     This is a lesson which the confirmed selfish heart cannot learn whether pulsating in the breast of the man of the Old Church, or in the breast of one who places himself in the catalogue of the New.
     The new revelation for the "New Jerusalem," the church of the eternal future, thus declares the order of spiritual life:

     The Divine Order is that man should are himself for the reception of God and, as he prepares himself, so God enters into him as into His habitation and house- T. C. R. 89.
AUBURN, N. Y.      JAMES WHITE.
CORRECTION NOTES 1885

CORRECTION NOTES       G. N. SMITH       1885

     REGARDING the idea so industriously instilled into the minds of New Churchmen of new light now flowing into all beings and all things, I have just been reading from the Arcana (n. 10,384): "Inasmuch as they [on the third earth in the starry heaven] desired to know how we are circumstanced on our earth in regard to revelation, I told them that it is effected by writing and preaching from the Word, and not by immediate intercourse, as in other earths, and that what is written may be printed and published and be read and comprehended by whole companies of people, and thus the life be amended. They were much surprised that such an art so utterly unknown elsewhere could be given; but they comprehended that on this earth, where corporeal and terrestrial things are so much loved, Divine things from heaven cannot otherwise be received, and that it would be dangerous in 'such circumstances to discourse with angels."
     A prominent minister of the New Church is reported to have said that the government of the New Church is a democratic, as contra-distinguished from an ecclesiastical, government, which he pronounced very hurtful. To him there may be a clear cast of a democracy and a severe condemnation of an ecclesiastical government in the-chapter on "ECCLESIASTICAL AND CIVIL GOVERNMENT" (H. D. 311-319) which has just been adopted by the General Convention as a part of its Constitution; but let any one of us study it carefully, making sure of not being previously committed to a theory of his own, and I think it will be impossible for him to fail to discover that it is an ecclesiastical and not a democratic government that is there outlined for the New Church. And when we learn that "in heaven no one is commanded or ordered, but thought is communicated, and the other willingly acts according thereto" (A. C. 5732), and that the "Church is the LORD'S kingdom on earth" (A. E. 113), then we can see the reason for the better government of the Church through the office of teaching and communicating the truth than through the power of majorities, imposing that which is too often not so much what is true as what they want. The truth makes men free; self-will never does.
     Another prominent minister of the Church is reported as saying, "The Holy Spirit is the love of good." I cannot imagine where he finds that in the Teachings. On the contrary, I find "that the Holy Spirit is the Divine Truth, and thus also the Word " (T. C. R. 139, also 140-146, and Canons, Art. H, Spir. i, 6; iv, 8; v, 1.) Also this: "From the LORD'S Divine Human itself proceeds the Divine Truth which is called the Holy Spirit, and whereas the LORD when He was in the world was Himself the Divine Truth, He Himself taught the things which were of love and faith, and at that time not by the Holy Spirit, as He Himself teaches (John vii, 39), but after the LORD, even as to the Human, was made JEHOVAH-that is, Divine Good-which was after the resurrection, then He was no longer the Divine Truth, but this proceeded from His Divine Good." (A. C. 6993; comp. 7499.) This and many other teachings must make it clear that the LORD does not give us His Divine Good directly, but only as we receive the teachings of His Word. Good by an internal way only into these teachings by an external way the law everywhere annunciated.

111


There is no way to climb directly up to the Divine Good nor to know what good or charity is from affection, but only from doctrine. (A. C. 8013.)
     I notice a statement from a prominent total abstinence advocate-"I know of no instance where a good signification is ever given to any leavened substance, excepting to leavened bread after it has been purified by heat." Then his copy of the Writings must be queerly translated. I find in mine plenty of them. (E. g.: A. C. 7906; D. P. 25 and 234; T. C. R. 820, 834; A. C. 1517.) Only I find, also, that with most other correspondences they have an opposite evil significance (see A. C. 6377), which, however, does not take away the good. (See D. L. W. 331.) However, contrary to his reading, I find that leavened bread is usually used in an unfavorable sense, as in Arcana (n. 7887-8), where it represents "truth not purified from the false," and n. 9295, where it signifies "good not yet fully purified." But see Divine Love and Wisdom (n. 420-3) for the law illustrating this whole subject of how men make things in the world good or evil, according to their state, and absorb from it what agrees with that state. This is worthy of study as a key-note to the whole question.
     G. N. SMITH.
SWEDEN 1885

SWEDEN       A. O       1885

     EDITORS NEW CHURCH LIFE:- The "propositions of the constitution" of the general New Church Society in Sweden that were written by Messrs. Manby and Laurell, and in a somewhat changed form were published in the April number of Skandinavisk Nykyrktidning, were accepted unmodified at a general meeting of the Society held in Stockholm April 26th. According to this constitution, that part of the Church accepting it is a community of independent societies, allied in a general convention which has the power to determine in questions of external order, finances, and other business matters of the Church. Every society may be represented in this Convention by its pastor and by elected delegates. The first convention is to meet a year after two societies that have been recognized by the government have accepted this constitution. When ten societies have been organized the Convention will choose a Pastor Primarius, whose duties are not yet defined. Any man not under twenty-three years who enjoys the confidence of the Church may be ordained into the ministry. Ordination is performed by one minister and three laymen, or by four laymen. The tendency of the constitution is illustrated by section eight, which reads: "In his house or in his family the father, or at sick-bed every true New Churchman, if possible a male Christian who has previously partaken of the Holy Supper, is authorized to administer the sacrament. If a child is sick or weak and the arrival of a priest cannot be awaited with any assurance, baptism may be performed by any one else, if possible by a male member of the New Church, according to the ritual of the Liturgy."
     Thus some of our Swedish brethren in their liberality give even the women the right to administer the sacrament. Quid ultra?
     The King of Sweden has sanctioned full religious liberty to the New Church Society in Stockholm, of which Rev. Mr. Boyesen is pastor. The first application from the New Church in Sweden for religious liberty was made by Augustus Nordenskold in 1795. Now, nearly a century later, the end so long hoped for has been attained.
      According to the constitution adopted by this Society the priesthood governs in all things pertaining to the Divine Law and worship, while a general convention of societies determines in a common and external questions. The administration of the sacraments, public worship, marriage ceremonies, and funeral services are under the sole supervision of a regularly ordained minister or of an especially authorized and consecrated licentiate. Among the conditions necessary for a candidate for the priesthood is, that he shall have given proofs of his knowledge of the Doctrines of the Church at a New Church College or before a priest of the Church. Ordination shall be performed by a Bishop only.     A. O.
Title Unspecified 1885

Title Unspecified              1885



BIRTHS, MARRIAGES, AND DEATHS.
Notices of Births, Marriages, and Deaths trill be inserted free of charge. They must be received before the 15th of the month.
NEWS GLEANINGS 1885

NEWS GLEANINGS       Various       1885


NEW CHURCH LIFE.

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PHILADELPHIA, JULY, 1885.
     AT HOME.

     The South.- THE Rev. Thomas A. King lectured and preached at Easton, Md., May 31st to June 11th.
     Canada.- THE ladies of the Berlin Society have formed a Society to promote social intercourse and to give material aid to the Church. There will be no evening services and no Sunday-school during July and August.
     THE Rev. L. H. Tafel, of Philadelphia, will visit Berlin in July.
     THE thirteenth annual meeting of the "German Missionary Union of the New Church in America" will be held at Berlin on Friday, July 17th. Friends are cordially invited and will be hospitably entertained. They will please report their names to the Rev. F. W. Tuerk, Berlin, Canada.
     The WEST- COMMENCEMENT week at Urbana lasted from June 19th to 24th.
     ON June 15th the Rev. J. E. Bowers completed a month's evangelistic labors in Michigan.
     THE name of the new preacher at La Porte, Ind., is H. H. Grant, not as misprinted in our last issue.
     THE Topeka, Kansas, Society, of which the Rev. H. C. Dunham is pastor, has been received into Convention.
     A HEADING circle of more than twenty-five members was formed in Topeka, Kan., in January. The interest remains unabated.
     DR. J. W. McSlarrow, of the Coldsprings, Arkansas, Society, was ordained into the priesthood during Convention meeting in Cincinnati.
     THE Rev. L. P. Mercer, of Chicago, will take evangelistic tours in Illinois, Wisconsin, and Indiana to strengthen the circles of New Churchmen.
     THE services of the Rev. L. G. Jordan are now entirely devoted to the interests of the New Church in Oakland, Cal., where the building of a chapel is in prospect.
     ONE of the evidences of the more general acknowledgment of the Doctrine concerning the priesthood in the New Church was the election of a pastor as president of the Sabbath School Association in place of a layman. The Rev. Warren Goddard, Jr., succeeded Mr. William McGeorge, Jr.
     THE Rev. G. N. Smith has resigned the pastorate of the Chicago West Side and North Side congregations, and the Rev. E. C. Bostock, of Philadelphia, will take his place. Mr. Bostock, who is a "minister" or a priest of the first degree, will be ordained into the second degree, that of pastor, in September next.
     The East.- THE General Convention will meet at New York May 27th, 1886.
     New Church Life will be sent six months on trial for twenty-five cents.
     THE address of the Rev. Eugene J. E. Schreck for the summer will be Wallingford, Delaware Co.; Pa.
     THE suspension of Mr. W. H. Schliffer from the priesthood of the General Church of Pennsylvania has been made permanent.
     DURING, the past year the Boston Highlands Society has had an increase of eighteen. The pastor baptized twenty-two persons, a number of whom were adults.
     MR. E. H. Swinney, after fifteen years service in the publication interests of Convention, has retired to private life. There is a movement on foot to pension him.
     THE Rev. Richard de Charms, pastor at Denver, Colorado, has accepted the position of Head Master of the Philadelphia Boys' School of the Academy of the New Church.
     THE Rev. E. C. Bostock, who has been Head Master of the Philadelphia Boys' School of the Academy for the past three years, has accepted a call to Chicago as pastor.
     UNDER authority from Bishop Benade, Mr. F. E. Waelchly, a theological student at the Schools of the Academy, leads in worship and conducts the Sunday-school for the Allentown church during the summer months.
     THE Rev. A. O. Brickmann arrived in Newark, N. J., on May 30th, and during his stay baptized fifty-one persons, many of them adults, and all, we believe, Germans. The German Society has elected Mr. Brickmann pastor (non-resident), and has applied for admission into the New York Association.
     New Jerusalem Day (June 19th) was commemorated in suitable though various modes by the Church in Pittsburgh, Brooklyn, B. D., Allentown, Pa., Urbana, O., and Concordia, Kan. The Allentown celebration was particularly enjoyable. In the Advent Society, Philadelphia, a memorial sermon was delivered on the Sunday following.
     THE Academy of the New Church has rented the commodious building, 1700 Summer Street, Philadelphia, for its Theological School, College, and Girls' School. The Boys' School will remain, as heretofore, in the School building on Cherry Street. The Library and the Book Room will also be transferred to the building on Summer Street.

ABROAD.

     Sweden.- See Communicated.
     Great Britain.- THE seventy-fifth annual meeting of the Swedenborg Society was held in London on June 16th.
     MR. GUNTON, the national evangelist, appears to be doing good work in visiting societies that have no pastors.
     THE Dundee, Scotland, Society continues its activity under the monthly ministration of the ministers of the Scottish Association.
     A NUMBER of our churches here have "Junior Members' Societies." Some of them have one hundred to two hundred members.
     ON May 81st the Rev. J. R. Tilson, of Liverpool, administered the sacrament of baptism to eleven adults. In Morning Light this is reported as "a novel ceremony."
     THE Accrington Society reports a membership of five hundred, of which seventy-eight attend at the Holy Supper. The scholars at the day school number eight hundred and nine, those of the Sunday-school six hundred and seventy-eight. New school buildings are to be erected at once.
     For further news see Notes and Reviews.
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WRITINGS OF THE CHURCH 1885

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VALUABLE WORKS 1885

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PORTRAITS OFBISHOP BENADE, Chancellor of the Academy of the New Church              1885

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113


EDITORIAL NOTES 1885

EDITORIAL NOTES       Editor       1885


NEW CHURCH LIFE
PHILADELPHIA, 1885
AUGUST
Vol. V
     GENERAL teachings should always precede The inculcation of particulars. But when general truths are once implanted, progress absolutely requires the study of particulars and singulars, for they perfect the generals, adding to them strength and beauty.
Title Unspecified 1885

Title Unspecified              1885

     THE Religio-Philosophical Journal, June 27th, devotes considerable space to the consideration of the Rev. S. C. Eby's lecture on Spiritism, which was published in the St. Louis Globe- Democrat. There is no need for us to dwell on the Journal's reply, or to point out the irreconcilable antagonism that exists, and always must, between spiritism and the New Church, but there is one paragraph in it that is suggestive: "The common Swedenborgian conception of God as in the form of man it [spiritualism] certainly does ignore, or rather reject." From this, it seems that the Spiritists do acknowledge a God, but not one in the form of man. As nothing can exist without a form, we ask the Journal what is the form of its God?
Title Unspecified 1885

Title Unspecified              1885

     IN his last letter Dr. Holcombe treats of G. W. Christy's "State and Works." Evil spirits "descend" [sic] and live in his organism, the spirits thus have a new chance" for repentance. "This is not G. W. C.'s own state, but an assumed state for the benefit of the evil one. Thus he frequently came to see me a year or two ago, apparently intoxicated without having drunk any liquor, looking fierce, angry, and unhappy. He would often then say, You and my wife are my greatest enemies. You want me to be good for your ecclesiastical reasons, and my wife wants me to be decent [Italics the Doctor's] for her social reasons; and I want to be neither for my own reasons." "G. W. C. has thus assumed the states of a great many subject or representative spirits, and has led them out of their hells, so that there is a great colony of them in the world of spirits etc."
     Dr. Holcombe also says that G. W. C. is "obsessed" by evil spirits, and that it would be "absurd" to look for the "characteristics" of a "celestial angel" in him, and to this we assent.
Title Unspecified 1885

Title Unspecified              1885

     A CORRESPONDENT asks: "Will you be kind enough to explain to me the meaning of a part of paragraph 931 in the Arcana Coelestia: 'Hence it may also be seen that the earth will not endure forever, but that it likewise will have its end'? Does not Swedenborg teach explicitly elsewhere that the earth will not be destroyed? Or is this merely a false translation?"
     The statement in question, which is correctly translated, is part of one of the very paragraphs referred to, in which occurs the teaching that the earth will not be destroyed: "That they believe that the end of the earth will be the same as the last judgment, . . . in this they are deceived, for the last judgment of every Church Is when it is vastated, or, when there is in her no longer any faith. . . A last judgment will take place when the LORD will come in glory; not that then the earth and the world will perish, but that the Church will perish; for then a new Church is always raised up by the LORD." The earth which is said" not to endure forever," but which "likewise will have its end," can, therefore, not mean the material earth, but stands for the Church which is treated of in the series of paragraphs 924-937. (Cf. A. C. 662, 1066 et al.)
Title Unspecified 1885

Title Unspecified              1885

     THE REV. J. J. LEHNEN in a letter to the New Church Independent (June), treating of the last Convention, says: "I found Mr. Parmelee and three ladies all in sympathy with the celestial movement," and that Dr. Burnham is "coming round to the Light." Also Dr. Holcombe "expressed his opinion of T. L. Harris as being more sinned against than sinning-a persecuted and slandered man." In this letter Mr. Lehnen openly avows himself to be a follower of G. W. Christy, or, to give it in his own words: "In Cincinnati I found a number of intelligent ladies who rejoice in the Letters of Dr. H. in the Independent. One lady, however, whom I met, was of the opposite opinion. I said to her at the collation table, 'Did you see our Dr. Holcombe?' 'What!' she answered, 'our Dr. Holcombe? Why do you say our Dr. H? Do you believe in what he writes?' And when I answered, 'Yes,' she seemed greatly shocked." We know that all New Church people will feel as that lady did, and, furthermore, will join in the hope that their brethren in Iowa will not follow Mr. Lehnen in his spiritism. As the Rev. J. B. Parmelee has made no such avowal as Mr. Lehnen has, we can hope that the assertion made by the latter about him is incorrect, even as we know is the statement concerning Dr. Burnham.
Title Unspecified 1885

Title Unspecified              1885

     IN a letter to John Swinton's Paper, signed "A New Church Brother," and addressed to New Churchmen, the writer asks "What is to be the attitude of the New Church in relation to this question of questions? Will the Church continue to regard the cruel oppressions of God's 'little ones' with chilling and repellant silence, etc.?" The question is the "labor question," as it is called. When it comes to a question of goodness or uprightness, as between the rich and the poor, there is no difference; the same spirit animates both classes viewed as wholes. The one is as eager and as ruthless in its greed for wealth as is the other; the poor man is as hard a taskmaster, when he has the power, as is the rich. To call the one clam God's "little ones" is to speak not from true doctrine, but from sickly sentiment. There is an idea abroad in the world that poverty and virtue are in some manner allied, and yet experience teaches; not to mention revelation, that worldly wealth has nothing whatever to do with the matter, and that the men of real worth are found equally in both classes. It seems to us that all the New Church has to do in the presence of the iniquity that today pervades all classes is to keep the Divine Truth pure and unadulterated for those who will receive, and that the New Churchman can but carry that truth into his own life, and leave his neighbor to God's care.


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GOOD IN THE OLD CHURCH 1885

GOOD IN THE OLD CHURCH        RICHARD DE CHARMS       1885

     II.

     WHAT then? Are we not to seek to propagate the truths of the New Church, and even to present them to the Old Church? By no means. The command to the Apostles was to preach the gospel first at Jerusalem. And Paul was willing to be accursed from CHRIST, if so be he could but save his brethren and kinsmen after the flesh. And we, too, must preach the truths of the New Jerusalem first at the old Jerusalem, and desire that the good of the Old Christian Church may, if possible, be saved. For we know not who in the Old Church are in fact rationally confirmed in its doctrines. And the vital reception of New Church truths in this world will save them from direful vastations in the next. Hence, we must continue to present the truths of the New Church to the Old, though we have reason to expect she will continue to reject them. But we must come out from and be separate from her, that we may do her good even in this way. We must make her good members see that she and they are in falsities of faith, and must lead them first to the extirpation of those falsities before they will be able to receive and fructify New Church truths. Thus, we must as a distinct Church preach and teach New Church truths as such, and not flatter the Old Church by inducing her to think that these truths are coming forward in her as her own. For they cannot come out of the Old Church in this world, any more than they can in the next, without vastation. And if we at all induce them to embrace New Church Doctrines, while they are in the Old Church doctrines, so as to mix the two together, we lead them into profanation.
     The leaves of the tree of life must be for medicine, and not for food to the nations, that is to the good who are gentiles of that Church. Hence, New Church truths must be given to Old Churchmen so as to phyric, and not so as to delight them. They may even nauseate our truths as bitter drugs. The children of Israel, in coming out of Egypt, must always drink the bitter waters at Marah before they reach the land of Canaan. Hence, the opposition of New Church truths to Old Church falses must be made as striking as possible; that Old Church falsities may be distinctly seen and deliberately rejected as such, and that New Church truths may be distinctly seen and deliberately adopted as such. Any other presentation of New Church truths to Old Churchmen, and any other reception of such truths by them, will not tend to save their souls alive here and preserve them from the direful agonies of vastation hereafter. But, on the contrary, accommodated receptions of New Church truths here will but make that vastation more difficult and severe in the next world. And hence we see the folly and the cruelty of so accommodating New Church truths to Old Churchmen that they shall seem to them as Old Church truths. The whole design of the Revelation of New Church truths is to show Old Churchmen that Old Church truths are nothing but falsities. The morning has come to show that the night has come also. Hence, the cry from Mount Seir is, "Watchman, what of the night?"
     Old Churchmen, therefore, must be made distinctly to perceive themselves to be in the night, that they may be preserved from it by being led to come willingly and understandingly out of it into the light of day. Hence, we have taken so much pains to show that it is our duty as New Churchmen not to induce Old Churchmen to believe that their darkness is light, but to show them that their light is darkness. Hence, we are not to invent New Church doctrines of atonement, for instance, in accommodation to the Old Church prejudice in favor of some such doctrine. For, in reality, in the New Church there is no doctrine of atonement, as this word is understood by Old Churchmen, that is, as a sacrifice of an innocent victim to appease an angry majesty. The doctrine of the New Church which bears any sort of relation to the subject of the Old Church doctrine of atonement is the doctrine of reconciliation and not of atonement in the sense just stated. Our doctrine may, indeed, be called the doctrine of at-one-ment, which was doubtless the original idea involved in the word atonement, and implies a reconciliation of man to God by a vital change of man's depraved nature, whereby his life is reconformed to the laws of Divine Order. But this is a very different sort of atonement from that preached by the Old Church. And when we present the New Church doctrine of reconciliation as a doctrine of atonement to accommodate ourselves to Old Churchmen, we, in fact, mislead them. What we say flows into their form, and they take so much of it as confirms their notions and reject the rest, for it will be found, in fact, that just so far as we can get them to see our doctrine of reconciliation, just so far they reject it; and that they only so far admit our doctrine of reconciliation as it goes to confirm them in their doctrine of atonement. In a word, our imperative duty is to show Old Churchmen that their doctrine of atonement is false-that it cannot be true in any sense of the term as they understand it, and that the false doctrine, as they understand and hold it, must be first extirpated from the mind before the parallel New Church doctrine can be received. And any sort of accommodation of New Church truth to the Old Church doctrine of atonement only tends to confirm Old Churchmen in their doctrine, instead of leading them clearly and distinctly to see that it is false. Swedenborg, who was expressly commissioned to teach the Doctrines of the New Church, has never adopted this course. Wherever the doctrines of the Old Church had any remains of genuine truth in them he did, indeed, endeavor to bring these remains into relief and fix the attention of the members of the Old Church upon them that they might serve as stocks to engraft New Church truths upon, as in the instance of his explanation of the Athanasian Creed; but he in no instance has endeavored to make a manifestly false doctrine of the Old Church appear true; on the contrary, he has drawn as strong and striking a contrast as possible between the false doctrines of the Old Church and the opposite true doctrines of the New, as any one may see who will carefully peruse his work entitled Trite Christian Religion. His design manifestly is to show as strikingly as possible the falsities and perversions of the Old Church, and hence he takes pains to bring them into the very boldest relief. Hence, there is nowhere to be found in his works any such thing as a formal New Church doctrine of atonement, but there is almost everywhere the most palpable demonstration that the Old Church doctrine of atonement is rankly and fatally false. And his indignant denunciation of the Old Church doctrine of predestination as a libel upon the Divine Character may even be thought by some to savor of harshness.
     Hence the first and most direct tendency of his works, especially his True Christian Religion, is to prophesy against the Old Church, is to show in strong light its falsities and evils, and for this end he never presents a New Church truth but he contrasts it with its opposite Old church falsity. And thus he shows himself a true prophet from the LORD, who always instructs His prophets in their enunciation to a consummated Church to bear testimony against it, as He did Ezekiel when He said to him: "Therefore prophesy against them, prophesy, O son of man!" (Ezekiel xi, 4.)

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And in presenting New Church Doctrines to the Old Church, so as by contrast to show the evils and falsities of that Church, Swedenborg further conformed to that other injunction of the LORD to Ezekiel after He had shown him in vision the new city or house of God.. "Thou, O son of man! show the house to the house of Israeli that they may be ashamed of their iniquities." Thus the truths of the New Church, so far as they are presented to the Old Church, must expose its falsities and condemn its evils. And therefore all accommodation of New Church to Old Church doctrines which in any way precludes the clearest and fullest exposure of the falsities of Old Church doctrines is wrong, and it is useless, it is a kind of pious fraud which in the end defeats itself. For Old Churchmen very soon find out that our Doctrines cannot cohere with theirs, and our attempt to make them do so, even for the sake of saving them, only increases their prejudices against our Doctrines and drives them further from us, and thus throws them more out of our influence. Hence all such accommodating efforts have heretofore and will in the future prove, in fact, abortive. For Old Churchmen are never brought into the New Church in this way. They never leave that Church without vastation of it. Evils and falsities, and this never takes place without snore or less violence to their previous modes of thinking and acting. The Old Church never lets them go until she is plagued by New Church principles, as Pharaoh was by the hand of Moses and Aaron; and they never leave the Old Church until she drives them out with violent persecutions, as Pharaoh did the children of Israel from Egypt. And if they are not in a state to endure this severe ordeal in this world without danger to the principles of good in them, the are caused in the Divine Providence to reject the Doctrines of the New Church here and to remain frozen up as to all true or formal spiritual life world, and are saved "as fire" burning up their "wood, hay, and stubble" in the world to come-in that harvest of the spiritual world when alone the wheat can be separated from the tares. We are then still to present the truths of the New Church to the Old Church for its judgment and the reproof of its sin; and we are to strive to give our truths to the Gentiles in the confines of that Church for their salvation. But we are not to go a-crusading or to be anxious to proselyte Old Churchmen to our cause, and we are not to grieve either for them or for ourselves when they do not embrace our faith, although we are well assured it is the only true one. We are not to strive to draw them into our Church to swell our numbers or to gratify our natural love of rule in controlling or influencing their minds. Nor are we to be discouraged when they reject our Doctrines, nor irritated when they unkindly rebut our efforts to save them. And we must cease, too, to wonder why the pious of that Church especially avoid our Doctrines, for we must learn to see and adore in this the hand of the LORD protecting them from destruction. We must reflect that they, being part still of a dead body and so involved in the sphere of corruption, cannot receive the Doctrines of the New Church without direfully perverting the principles of life they contain, just as the heart and lungs or brain of a diseased body cannot be subjected to the increased action of new life without hastening on their own and that body's dissolution. We must sow our seed in faith and confidently hope that we shall reap in due time if we faint not. We must "cast our bread upon the waters," and feel at present satisfied that we shall "find it after many days."
     Thus, my hearers, you are led to see that our condemnation of the Old Church is in mercy and not in harshness. When we show the consummation of the Old Church and depict its utter perversions of all true doctrines, or show its total separation from the LORD and urge the members of the New Church to come entirely out of it, we may seem to some who venerate and love the many good people whom they know in that Church to be severe and to cut those good people off from all connection with the LORD and all hope of salvation. But now you see that this is a hasty judgment; you see that we will have all the good of all denominations to be saved on the principle that "God is no respecter of persons, but in every nation he that feareth Him and worketh righteousness is accepted of Him." (Acts x, 55.) We only remove their salvation to the harvest-time, when sheep are separated from goats, the wheat garnered, and the tares gathered in bundles and burnt. Hence you see that though we condemn Old Churchmen as to truth, yet we save them by the good that is in them. And you see, too, that we show how even their connection with the consummated Church is made, in the infinite and most adorable mercy of the LORD, the very means of preserving their good in them, I and so of saving them in their good; in short, you see that while we contend the Old is no longer the true Church, yet we admit that the good of that Church are saved even by its falsities, just as unripe grain is saved by its husk. That this is really the doctrine of our Church, the following extracts from her Writings will show.
     "There are many diverse dogmas and doctrinals, several of which are altogether heretical, and yet in every one when salvation is attainable."
     "While man regenerating he is let into combats against falsities, and in this case he is kept by the LORD in truth, but in that truth which he had persuaded himself to be truth, and from this truth combat is waged against the false. Combat way be waged even from truth not genuine, provided it be such that by some means it can be conjoined with good; and it is conjoined with good by innocence, for innocence is the medium of conjunction. Hence it is that they within the Church can be regenerated by means of any doctrine whatsoever, but they, above others, who are in genuine truth." (A. C. 6765.)
     "As to what concerns the appropriation of the false and of what is falsified, it is to be noted that the false and what is falsified cannot be appropriated as the false, and what is falsified to any one who is in good, and hence is willing to be in truth, but is so appropriated to him only who is in evil, and hence is not willing to be in truth. The reason why the false as the false is not appropriated to him who is in good, and hence is willing that he thinks well of God, the Kingdom of God, and concerning spiritual life, and hence he applies the false that it may not be against those things, but that in some manner it may agree with them. Thus he softens it, and its asperity and hardness do not come into his idea. Unless this was the case, scarce any one could be saved, for falsities are more prevalent than truths. But it is to be noted that they who are in good are also in the love of truth; wherefore, in the other life, when they are instructed by the angels they reject falsities and accept truths, and this according to the degree of the love of truth which they had in the world." (A. C. 8051.)


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     Thus, you see that although we pronounce the Old Church a dead carcass, yet we admit and show that all the genuinely good in that Church will, nevertheless, rise out of it as a soul, or be exhaled as spiritual substance-as the vital form of a spiritual body, and so be saved; so that our condemnation is not severe upon the good, but only upon the falses that would, if loved as such, destroy them-that, even as it is, hamper their fuller and more perfect salvation here, and that render the most direful vastations necessary for their salvation hereafter. And we, in obedience to the Divine command to Ezekiel, "Prophesy against them, not for their objurgation, but that we ourselves may flee from the wrath to come, and that iniquity may not be our ruin in a worse degree than it ever can be theirs."
CONVERSATIONS ON EDUCATION 1885

CONVERSATIONS ON EDUCATION              1885

     [CONTINUED.]

     WE have reached a point in our study of the ends and means of education when it may be useful to present a practical application of some of the principles adduced, and by such application to lead to a consideration of other principles for further and future application. This application is presented in the form of suggestions to teachers; first, to teachers of very young children, and successively to such as are instructing older children.

                    SUGGESTIONS TO TEACHERS.

     Religious Instruction.-Repeat daily the LORD'S Prayer, together with one or more of the following portions of the Word: 1. The Ten Commandments; 2. One of the Ten Commandments; 3. The Two Great Commandments; 4. The Beatitudes; 5. One of the Beatitudes; 6. The Law of Charity; 7. One of the Parables of the LORD; 8. The History of the Divine Incarnation; 9. Of the LORD'S teaching and miracles, etc., etc., etc.
     Let these repetitions be made in unison by all the scholars, distinctly, but quietly, i. e., not in a loud or boisterous manner, the teacher leading and training the scholars to speak in chorus. Reason: Speaking, singing, and acting in chorus are ultimate forms of unanimity, and inauguration into unanimity is essential to the establishment of heavenly order, and on earth to the formation of true and extended planes for the operation of the angels and for the reception of the Divine Influx. Unanimity in Heaven and in the Church is from the Divine Unity, which is the Divine Love. Unanimity is the "one lip" of the Church and of Heaven; in ultimate form it is the connection resulting from mutual love flowing from love to the LORD. Unanimity is the living acknowledgment and worship of the LORD. Into the ultimate form of this unanimity children are first led on earth as in heaven, by being trained to act together in chorus. After such training they are more easily led into the externals of mutual love, for the storing up of remains into kindness, good-will, forgiveness, generosity, courtesy, politeness, etc., etc., etc. (A. C. 2595, 2596, 3350, 5182, etc.)
     Unanimity is cultivated also by dancing and all sorts of plays and games. (A. C. 8339.)
     NOTE.-In learning the LORD'S Prayer and the Commandments from the lips of parents and teachers, by means of the Word children imbibe the doctrine of the LORD, and from this, as a first idea of God, they can be further taught, in like manner by means of the Word, concerning the LORD- as the God-Man, the Creator, Preserver, Redeemer, and Saviour, Teacher, Provider, Protector, etc., etc. The particular forms of this general teaching from the Word will be derived more or less unconsciously from instruction concerning natural things and objects, their uses, forms, appearances, etc., etc.
     Further Religious instruction.-Read the historical parts of the Word; at first particular histories, and afterward the history of Israel, Gospel narratives; also selected Memorabilia from the Writings descriptive of the Spiritual World, of scenes in that world, and of the life of spirits and angels; also carefully written stories calculated to excite good affections and affording occasion for conversational with the children. Let this reading be assisted in producing a strong impression by natural and prepared objects and by pictures relating to the various subjects brought before the children. All pictures representing happy and pleasant scenes from family life, from nature, etc., scenes in which children will always take delight, are most useful aids in early religious instruction. This instruction does not consist so much in imparting mere knowledge as in exciting delight and pleasure by means of things expressive and representative of good and truth, and so awakening an affection for the good and truth, which are to become known by subsequent instruction.
     NOTE-"Children are in love toward their parents and in mutual love and innocence." (A. C. 1450, 1453.)
Let them be kept in the exercise of these loves as long as possible. (A. C. 5342.)

     Other Instruction.-In things of the world.
     "From infancy to childhood man is merely sensual." (A. C. 5126.)
     At this age the aim of all instruction, properly so called, should be the right training and development of the five senses of Touch, Taste, Smell, Hearing, and Sight, as the first means for the attainment of the universal end of instruction, "knowledge of the LORD, a life according to His commandments, and eternal conjunction with Him." Two general means of training the senses are to be found in the delights of their exercise and in the pleasures of discovery attained by their exercise.
     When employing these means in the school, care should be had to advance in the culture of the senses according to the order in which they are arranged above. All true instruction begins in generals and proceeds to particulars, and Touch, which is the first of our order, is the moat general sense, while Sight, which is the last of that order, is the most particular sense. Indeed, Touch is the universal sense, of which the other senses are particular forms; and so they are adapted to the very Divine order, according to which the LORD instructs and informs and forms the mind or understanding, that it may become the abode or habitation of the new will. But as particulars derive their inmost quality and form from their general, so do they also always refer themselves to their general. "To the Touch all sensations refer themselves which are only diversities and varieties of touch." (A. C. 322.) Hence it is that the diversities and varieties of sensation, of which we become cognizant through the other senses, can be expressed and are expressed in terms derived from the sensations of Touch, and are thus brought finally to the test of this inmost and universal sense, which is the sense peculiar to conjugial love, the inmost and the universal or foundation love of the Church of Heaven. (C. L. 210.) On this last point we have the following instruction.


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     "To touch," signifies the inmost and all the of perception . . . because the whole sensitive refers itself to the sense of touch, and this is derived and exists from the perceptive, for the sensitive is nothing else than the external perceptive, and the perceptive is nothing else than the internal sensitive. . . . Besides, all the sensitives and all the perceptives, which appear so various, refer themselves to one only common and universal sense, namely, to the sense of touch; the varieties, such as taste, smell, hearing, and sight, which are external sensitives, are nothing but its general arising from the internal sensitive, that is, from the perceptive. . . . Further, the whole perceptive, which is the internal sensitive, exists from good, but not from truth, unless from good b truth, for the Divine Life of the LORD inflows into good, and by that into truth, and thus presents perception.- A. C. 3528 (Cf. n. 3569, 3662).
     Every love has its own sense. The love of seeing from the love of understanding has the sense of sight, and its amenities are symmetries and beauties; the love of bearing from the love of hearkening and obeying has the sense of hearing, and its amenities are harmonies; the love of cognizing those things which float about in the air from the love of perceiving has the sense of smell, and its amenities are fragrances; the love of nourishing one's self from the love of becoming imbued with goods and truths has the sense of taste, and its delights are delicacies; the love of cognizing objects from the love of circumspection and self-protection has the sense of touch, and its amenities are titillations. That the love of conjoining one's self with a consort from the love of uniting good and truth has the sense of touch is because that sense is common to all the senses, and thence draws support from them. That this love brings all the above-mentioned senses into communion with itself and appropriate their amenities to itself is known.-C. L. 210.

     To the above may be added the following, from the Spiritual Diary:
     That the LORD knows and disposes all things in the universal heaven and in all the earth, even the most minute. This may appear also from the human body, in the viscera, cavities membranes of which, both within and without, are sensitive fibres in such abundance that nothing can pass by but they perceive It. That the case is the same in the stomach, the liver, and the lungs is obvious; the fibres are, organically, variously formed, thence the soul of man knows whatever is changed anywhere in the body and perceives it, and according to that perception disposes the single things and induces states suitable for the restoration of those parts which tire out of order.- S. D. 1758.
      The more deeply we reflect on these Divine teachings the more convinced shall we be of the imperative necessity of beginning the work of rearing children for Heaven by the most tender and solicitous education of their senses from earliest infancy, as well as by their most careful training and instruction.- Each particular sense is the sense of some love, and as the sensitive or perceptive of that love it is the gate of entrance into its very seat and habitation, as well as the means of egress or its activities. And each particular love is but a form of the ruling or universal love that makes the life of man, proceeding from the LORD. Hence is the life of man in the senses which are from his loves, and in them the perceptions or internal sensitives come into outward form and existence in the external sensitives. Accordingly, it is said, concerning spirits and men, that "life consists in sense, for without sense there is no life, which may be known to every one." (A. C. 822.) And, further, as the common or universal sense furnishes a test or a Touch-stone for the guidance and control of the other senses-this sense being the common perceptive to which the other perceptives with their sensitives ultimately refer themselves-it is most evident that we cannot overestimate the importance of a true, a thorough, and a reverential education and instruction of the sense of Touch.
      With infants and young children the sense of touch, by means of its sensations and their delights, is a means of implanting those remains of good that shall serve for the formation of the love of circumspection and protection of, self, that there maybe conjunctions, thus or the sake of the love of uniting good and truth. This implantation is effected by the sphere of innocence inflowing from the LORD, also by means of the angels who are in that sphere; by the sphere of conjugial love or of its semblance, and of parental love or of its semblance, which is a sphere of protection and support of those who cannot protect and support themselves (C. L. 391), by the sphere particularly of maternal love, and by derivation from this of paternal love (C. L. 391-397). The interior spheres are in and operate their ends by means of the last named, and these again by their own corresponding ultimates. The soft and tender touch of the mother's hand, supported and completed by contact with the firm and strong hand of the father, produces sensations of delight, forming in the unconscious mind of the infant a plane for the influx of the Divine and heavenly love of uniting good and truth in human lives. And by this influx, and the unconscious reception of it so provided for, the LORD hides away for Himself and for Heaven and the Church a place within man in which lies stored u the Divine promise of the gift of eternal life.
     What is true of the parental touch and its effects, is respectively true of all other modes and forms of contact. They produce sensations which constitute planes receptive of influx corresponding in its operation to the natures of these sensations. And these sensations affect the soul, and thence again every other sense of the body, and every other affection of the soul of which there is a sense in the body. For we need to remember that "nothing can pass by or come in contact with the sensitive fibres of the body without their perception, and thence without coming to the knowledge of the soul." (S. D. 1758.)
     As by the touch are received impressions for the storing up of remains of good and innocent affections, so also by the touch are given impressions for the storing up of remains of fear and aversion toward the evil and the false, and from these are derived to the other senses and their affections those inmost qualities which, entering into their primitive development as first principles, will give to them a form-more or less prepared to act in harmony with the common sensitive or perceptive. In general, the quality of the sense of taste, of smell of and of sight will be determined by the quality of the sense of touch according as this sense by hereditary form and by education has been made a gate-of entrance for the reception and implantation of things good and true from the LORD to serve as remains to be vivified and grow into charity and faith, into trust in the Divine protection and support, into confidence in the Divine Providence, into the loving obedience, spiritual intelligence, and interior wisdom of eternal life. All these are communicated by the touch of the Divine Hand, and for the reception of this touch has the LORD given to man even in his ultimate human form the sensitive of touch to be the universal sensitive by which the natural world, entering into him, may he made the plane for the full and perfect formation of the kingdom of the heavens in him.
     You will see, on reflection, that these general observations on the subject of the nature and use of the sense of touch open to the view an interminable array and endless variety of application of the principle involved, which are for the parent and for the teacher to consider, to adopt, and to adapt, according to insight and sight, according to capacity, ability, and liberty of action.
     In respect to the instruction of the senses, it is to be remarked that the senses are trained and gradually developed by a regulated exercise of their activities in the uses for which they were created and to which they are formed.

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This is naturally effected by means of the objects or the various material things of the world, which, when presented to the senses, or, in other words, when brought into such contact with them as is accorded by their formation, enter into them and produce a change in the form of their component substances. As this change is transmitted to the common sensory, the mind is affected by correspondence, and thus becomes cognizant first of a substance and its form, and by slow degrees from this primary formative, and by other and many subsequent mutations of the substances of the organ, induced in a manner similar to the first, it is affected by more and more particulars contained within the first sensation and excited by the object presented. A sensation has for its internal an affection with its delight, or the opposite, and for its external that change of substance from contact of which I have spoken. Now, whatever affects man and gives him a delight or its opposite, is impressed on this memory, and this impression has its ultimate, as we have seen, in the very substances of the natural mind; thus, in the very substances of that organ of the natural mind which is effected by the introduction of an object from the world without. This newly formed memory now enters into every succeeding activity of that organ, and, being itself a plane of influx from the spiritual world, it adds this new and less general influx to the former, and thus expands and heightens the mutability of the substances of the organ, or increases the sensitive capacity, in other words, its receptibility, and this ever-increasing receptibility of life from the LORD is the one end of the instruction and education of every human faculty of mind and body. And, since sensation is produced by a change in the form of the substances of an organ, we are brought back to our former position, that the universal or inmost-cause of every organic change will be found to lie in touch, by which alone, whether the contact be from within or from without, such a change of substantial form can be effected.
     If, now, we return also, to our primal illustration, taken from the conjoint action of the parents of an infant in placing, first, the maternal and then the paternal hand on the body of the infant, under the influence of the parental love derived from conjugial love, inflowing from the LORD through the internal conjunction of good and truth in their minds, we may see how much is involved in the first change of substantial form brought about in the person of the offspring by parental contact. Notice in this that the first sensation produced is a sensation of substance. For it is the substance of the hand that by contact causes a change of the substances of the skin of the child, which is the ultimate of the sense of touch. Thus, the first impression on the sense and on the memory, which is carried to the soul and made the property of the human being, is that of substance-of what is and exists of itself. On this impression, as-a plane receptive of influx, is formed the first perception, thought, and thence idea or image of what is real and actual; thence of the infinite and eternal, and of the LORD Himself as the only Real and Actual. Again, as the combined parental touch is the first, and therefore the basis of all the subsequent sensations of touch, taste, smell, hearing, and sight, and as this touch proceeding from the LORD'S love in the parent, which is the infinite love of creating; preserving, and saving those whom He can gift with all His own and make happy from Himself,- which is the infinite love of giving all rood and doing all good, we may well believe that the first substantial token of Himself given by the LORD to His creature, man, is the sensation, and thus the sense, of His Infinite Love, which is Life itself, and that the first impression made on the substances of the natural mind, and thus fixed in the memory, to be the foundation for all other sensitive perceptions, thoughts, and ideas, is that love is substance, and Infinite Love is Substance Itself. Is not this, then, the beginning of that knowledge by which man "shall ascend up to meet the LORD at His Coming"? As "there is an influx into the souls of all men from creation that there is a God, and that He is One" (T. C. R. 8), so does this influx find a plane in which it can be received and stored up as an inmost saving remnant in the first sensation from a human touch that produces a change in the substances of an infant body.
     And again, with this first impression from a human touch, upon which we have been dwelling and which introduces the rudimental form of the truth that love is substance, there is made on the sensory the complementary impression of the form of that substance, which is love. The human touch communicates the sensation of the human form, and in this sensation is hidden away, if you please, but most surely present, the sense of the conjugial forms-of the angelic form, of the heavenly form, of the Divine Human Form of the LORD.
     Let it not be thought that these general statements concerning a subject that is inexhaustible are but the play of imagination or the inventions of fancy. They are simple presentations of most real truths, lying only a little within the bar and the veil of sense and visible to any eye that sees in the light of this great and universal truth, that nothing exists or can exist unconnected with something prior to itself, and this unconnected with a first, from which it proceeds. The thought which I have sought to bring before you in its larger scope may be illustrated to you on any day by the little ones at play. Give them a lump of plastic clay, roll it into a smooth surface before them, and let them press upon this surface their tender hands. That impress on the clay, if you have at all learned how to read things in the signs of things, will lead your thought all the way up and through human life, natural and spiritual; through all its activities and possibilities in the earths and in the Heavens, until you reach the highest analysis of it in the infinities of the life of God-Man, in the touch of whose Hand is the Omnipotence of Eternal Wisdom from Infinite Love. And will you read less than this in the impress of the parent's hand on the soft and yielding substances of the tender infant form? You may not see the impress with your bodily eye, but you know that it has been there and that a thousand little sensitive nerves have borne it instantaneously to the common sensory and laid it deep down, imbedded in the soft but enduring substances of the natural mind, to be a memory forever and the possible foundation of a human Temple and habitation of the infinite LORD.
     [TO BE CONTINUED.]
There are men in Queensland who hunt and kill the "blacks," 1885

There are men in Queensland who hunt and kill the "blacks,"              1885

     THE Hon. Harold Finch- Hatton, In his recent work on Australia, says there are men in Queensland who hunt and kill the "blacks," as the natives are termed, as they would any other game for "sport." Of this practice Mr. Finch- Hatton says, "No one who has not lost every vestige of decent feeling could possibly look upon this as sport." He tells of one colonist whose name is still remembered for his "big haul of the blacks:" this "gentleman" (so the writer terms him) put a wagon load of provisions poisoned with strychnine near a troublesome band, and the next morning more than a hundred dead natives were found around it.


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JUDGMENT 1885

JUDGMENT              1885

     SENSUALS, scientifics, and truths succeed one another. From sensuals scientifics exist, and from scientifics truths. For the things which enter through the senses are deposited in the memory, and hence man concludes the scientific, or out of them he perceives the scientific which he learns; from scientifics he then concludes truths, or out of them perceives the truth which he learns. Thus, every man progresses from boyhood when he becomes adult. When a boy, he thinks and acquires things from sensuals; as he progesses in age, he thinks and acquires things from scientifics, and afterward from truths. This is the way to judgment, into which man grows with age. (A. C. 5774.)
     Judgement, then, consists in concluding the truth contained in or governing the facts that come under our observation. In the Word justice is predicated of the just, judgment is predicated of the right. The term just is used when something is judged from good, and this according to conscience; but the term right is used when a thing is judged from the law, and thus from the just of the law, thus according to conscience, because the law is to him for a standard or rule. (A. C. 2285.) A "man of judgment" is one who judges whatever comes to his observation, by the law of truth which has been revealed to the Church by the LORD, and which, therefore, has become part of his conscience.
     Whoso desires to become of sound judgment, let him acquire to himself an abundance of truths; but let him be careful to begin with universal and general truths, and then, while enriching his understanding with numberless particulars and singulars, let him be careful to assign them to their proper generals and universals, so that, arranged and classified in order, they may impart to his mind the very order and form of heaven itself. Every sensual and every scientific will then with him be viewed in the very light of heaven and be immediately assigned its place by the LORD under that truth which is its soul, or, what is the same, under the law which governs it. For it is good and truth which order all and single things in the natural mind, for they inflow from the interior, and so dispose the things in the exterior. Man must inspect things, perceive them, think analytically, conclude thence, and finally refer them to the will, and by the will into act. All and single things are from the influx through heaven from the LORD. Without this influx man can think absolutely nothing, and when this influx ceases, everything of thought ceases. Good inflowing through heaven from the LORD orders all things and forms them into an image of heaven in so far as man permits it. Hence the thought flows agreeably to the heavenly form. The heavenly form is the form into which the heavenly societies are ordered, and the heavenly societies are ordered according to the form which good and truth induce which proceed from the LORD. (A. C. 5288.)
     And so, when man is being instructed, the progression is from scientifics to rational truths, further to intellectual truths, and finally to heavenly truths. The order is that the celestial inflow into the spiritual, and adapt it to itself; the rational likewise into the scientific, and adapt it to itself. When man is instructed in first boyhood, the order is indeed similar, but it appears otherwise. It appears as if he progressed from scientifics to rationals, from these to spirituals, and thus finally to celestials. The cause of this appearance is that a way is to be opened to celestials, which are the inmost. All instruction is only an opening of the way, and as the way is opened, or, what is the same thing, as vessels are opened, there inflow in order, from the celestial-spirituals, rationals; into these, celestial-spirituals; and into these, celestials. These occur continuously, and prepare for themselves and form vessels, which are opened. (A. C. 1495.)
     Thus, although we have said that the way to judgment is to conclude from sensuals, scientifics; and from these, truths it is not meant that we can conclude as to things higher from things lower other than as just explained. On this subject we have the following Doctrine, most worthy of serious and profound thought:
     "To think and conclude from the interior and prior, is from ends and causes to effects, but to think and conclude from the exterior or posterior is from effects to causes and ends. The latter progression is contrary to order, but the former is according to order; for to think and conclude from ends and causes is from goods and truths seen in the higher region of the mind, to effects in the lower; human rationality itself from creation is such. But to think and conclude from effects is to augur causes and ends from the lower region of the mind, where are the sensuals of the body with their appearances and fallacies, which in itself is nothing else than to confirm falsities and concupiscences, and after confirmation to see and believe these to be verities of wisdom and goodnesses of its love." (D. L. W. 408.)
EXEGETICAL SPECIMEN 1885

EXEGETICAL SPECIMEN              1885

MATTHEW xxvii, 49-53 has given much perplexity to commentators. We there read that the LORD, seeing that all was finished, crying out with a loud voice, allowed His Spirit to leave the body, and then, as a consequence, the veil separating the Holy place from the Holy of Holies (Exodus xxvi, 33) was torn from top to bottom, the earth shook, and the rocks split by fissures. Still further, the tombs were opened and the bodies of the sleeping saints therein were raised, which after the LORD'S resurrection came into the holy city and were made to appear to many.
     Interpreting this narrative strictly literally, there seem to be many difficulties in the way to be overcome in no way other than by the application of New Church truth. Knowing that in this final combat with the hells, the LORD consummated the union of His Human with His Divine, how significant to the New Churchman is this rending of the veil, which shut off the Ark containing this Testimony, figuring the LORD as to His Human, now become Divine; and how the earthquake, with the rupture of the solid rocks, points out and was the correspondential result of the disruption of the Jewish Church. (See here A. C. 9670; A. E. 220, 400.) But we cannot dwell on this. The point to which we would more especially refer is the opening of the tombs and the resurrection of the bodies of the saints. How are we to understand this?
     "Orthodoxy," knowing nothing beyond the sense of the letter, finds great difficulty here, and no wonder. Meyer speaks of the whole transaction as a mythical apocryphal occurrence (ein mythisch apokryphischer Anfass), which is a summary way of settling it. Augustine is troubled to reconcile the fact that the bodies of the saints arise with that other fact (see Acts ii, 29, 34), that the body of David was still in his sepulchre, for would not he have been included in the list of these sleeping holy ones? And the Church historian, Neander, falls back on the idea of some appended myth! Again we say there is no wonder in all this striving to accept that which from the standpoint of these commentators is a sheer impossibility. The idea of a bodily material resurrection is so intrinsically absurd that it befogs all rational thought in everything in which it is an element.

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That most learned and ingenious of the Biblical critics of the Old Church, Dean Alford, says on this point, with his usual candor: "A right and deep view of the Old Testament symbolism is required to furnish the key to it, and for this we look in vain among those who set aside that symbolism entirely. What was it (the whole transaction), what but the opening of the tombs, the symbolic declaration, mors janua vitae, that the death which had happened had broken the bands of death forever?" For symbolism, read correspondence; and we have the key not only to this passage but to the whole Word. How sad that men will not use it, but depend on a self-illuminated proprium!
     We desire more particularly to call attention to some Old Church attempts of the explication of the signs following the unition of the Human and the Divine in the LORD, and especially to one attempt to elucidate a confessedly mysterious and incomprehensible transaction when it is considered in the light of the letter only. The common understanding of this awakening of the dead saints seems to be this: At the moment when the LORD cried, "It is finished," and yielded up His Spirit, the tombs were opened, and the holy ones sleeping therein awoke to life. But CHRIST was to be the first one to be raised from the dead; hence, though these saints were alive at this epoch, they did not appear to any one till the LORD had arisen, after which, they went into the holy city and appeared unto many. This, be it remembered, is supposed to have been a bodily resurrection, just such an one as we are told is to occur at the last judgment. Living anew with the LORD these risen saints continued with Him during the forty days He was on earth and then ascended with Him into H is own glory in the heavens. It is useless to point out the incongruities and improbabilities herein involved; they are patent to every candid intelligence. Here we may see the answer which a distinguished theologian gives to the pertinent question, "Why did all these saints go up into heaven with the LORD? It would seem to be unjust to make any discrimination here; to have this one rise and the other remain in the tomb. How then was this anticipatory resurrection of such a multitude to be explained?" Let Cornelius a Lapide answer. He gives five reasons for it, and they are worthy of attention-they are:
      1st. Because it was fitting, in regard to CHRIST, that the fruit of His death and resurrection should be at once shown in this blessed resurrection of the saints.
     2d. Because their souls were now blessed, and thus it would not have been proper that they should be united to bodies, unless they (the bodies) were glorious and immortal.
     3d. Because their happiness would have been narrowed and their misery much longer had it been necessary that they should again die.
     4th. Because it was meet that those saints should do honor to CHRIST rising and ascending into heaven, and also to His triumph in His resurrection.
     5th. Because it was proper that CHRIST should have in heaven the saints by whose durance and outward conversation His human nature refreshed itself, lest otherwise it might be solitary and without human sympathy.
     Were it not for the profanity involved, these five reasons of medieval theology would be amusing, nay, grotesque. Just think for a moment of the last one given, the LORD in His glory needing human sympathy! True, He rejoices in the love His children bear Him, on earth and in heaven; but the idea that He would be unhappy (for such seems the point) without it! What would Cornelius have thought of the LORD'S nature, and what do those who share his condition think of it? Is this a fair specimen of Old Church exegesis? Let us turn away from all this, and go to the LORD Himself. In the Writings of the New Church, the message He has given is from Himself; we see the Divine Theosophy of the transaction. Turn to Apocalypse Explained 899 and especially to n. 659), and see how beautifully the whole subject is opened, how clear it becomes, how it is made lucid in the light of a New and Divine puenmatology, and then thank the LORD that to is has been given the light of correspondence, the true light of Adventus Domini.
ELEANOR 1885

ELEANOR       EDWARD POLLOCK       1885

     CHAPTER IX.

     Phil as a comforter.

     SHORTLY after his interview with Eleanor, Phil returned to the city. He and Dick had planned a three weeks' "time" together in the country, and the latter's return on business need not necessarily have interfered beyond a few days. But Eleanor's interference was something different, and of a nature to put a stop to all fun.
     "No," said Phil, as he thought the matter over, "there is no use kicking against fate. If Dick were here he would be about as cheerful as a professional pall-bearer. I will not stay here alone; I'm a gregarious animal, and must herd with my kind."
     So he hied himself home, or at least to the rooms he called by that name. These were in a quarter of the city that had once been fashionable, but was now given over to office renters and lodgers, who form the connecting link between the time when a neighborhood is exclusively used for dwellings, and that when the old houses are torn down to give place to huge six or ten story business blocks. His two rooms were large and comfortable, overlooking what had once been a well-kept garden, and even now, in summer-time, was a delicious bit of green, surrounded no longer, as in years past, by neat fences, but by the towering walls of adjoining buildings. This was his castle, whence, he was fond of saying, though it wasn't strictly true, he only sallied forth when driven thereto by hunger or lack of supplies; for when the whim possessed him he often did his own cooking, having the appliances for "turning out as well-cooked a chop and pot of coffee as can be had in town, sir."
     He had only been home long enough to change his clothes when he heard some one vigorously rapping at his door.
     "That's Dick," said he, as he walked across the floor and opened the door.
     Sure enough, that personage burst into the room, and without preliminary said: "Did you see her, Phil?"
     "How are you, lad?" was his response. "Got safely home I see. How's Sam?"
     "There's nothing the matter with Sam."
     "Don't talk to me of your romantic young heroes! Give me a solid man like Sam; then you know where you are," taking up his pipe and filling and lighting it as he talked. "Young, and even old heroes, like certain ones I could mention but will not, go gallivanting around the country getting themselves or others into mischief, and thinking themselves 'some,' as they say down where we've just been, but Sam-"


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     "Yes, yes, I know all that," said Dick, impatiently. "Sam's worth both of us. But did you see her?"
     "Indeed he is, and the more I see of the world the more I can appreciate men like him. How did you know I had arrived? Haven't been there more than an hour."
     "I met a fellow down street who saw you. But say, Phil, did you see her?"
     At this oft-repeated question Phil dropped into a rocking-chair, and getting his feet at a comfortable elevation, after a few puffs replied: "See whom?"
     "You know whom I mean-Nellie?"
     "Yes, I saw her."
     "Did you?" very eagerly.
     "I did, and, in the language of Sairy Gamp, I will not denige it."
     "How did she look? What did she say ?"
          "She looked rather pretty"-critically considering.
     "Yes, quite pretty. I had the fortune to meet her down by a clump of maples that stand by a stream of water; perhaps you remember the place?"
     Dick groaned at this question.
     "Well, I must confess that as she stood there that cold autumn day-by the way, it began to rain before I got back to Kate's, and that gave me the hypos and sent me home. What was I saying? Oh! yes, she looked quite pretty."
     Dick impatiently flung himself on the bed that stood at one side of the room. "Don't hesitate to make yourself at home,"- said Phil, calmly watching his pillows being pulled about. Unheeding this bit of irony, Dick asked:
     "What did she say?"
     "Let me see," replied Phil, closing his eyes. "She said-I cannot recollect the exact words, but the effect was that she did not think that her father would object to my hunting on his 'place.' 'Place,' you know, is what they call a farm down there. I must look that word up. Well, notwithstanding this permission, I did not shoot a single bird or squirrel on Mr. Mayburn's place-in fact, it is not a good season for game. I never knew it to be so scarce. The season for-"
     "Phil, do for pity's sake talk like a man of sense. What do I care for the game? You know what I am dying to know."
     "What she said about yourself?"
     "Yes, of course."
     Tilting his chair a little farther and clasping his hands back of his head, he replied: "Exactly; we're all chiefly interested in that personage-'ourselves,' you know. Well, when I mentioned, in that easy, yet high-bred way that distinguishes me, that I should like to know where a Mr. Mayburn lived, she told me that he lived there. Not, of course, in that exact spot, but that I was then on his farm. Well, after getting on so far, I casually let drop the news, the startling news, that R. Gray, Esq., had gone home."
     "Yes! Yes!"
     "Now, let me recall her exact words; they were: 'Has Dick gone?'" this spoken colloquially.
     "She said, 'Dick!"'
     "Yes, she did. I'm sorry that it is such a short, undignified name, sounds sort of pert, but that is not her fault Well, in response to her question I repeated my information, tautological, you know, but polite, and then she asked me the time of your going, and I told her, and also I mentioned the letter you had received, and let me see-I want to get this thing in shape-yes, I conveyed -or at least she got the notion, that you were not coming back."
     "Well, go on; go on!" as Phil seemed disposed to go off into a reverie.
     "Don't hurry me. I must smoke and think and talk at the same time. But to continue. After the ice was broken -we talked about you, -as friends will Of the absent. We frankly stated your weak points, or at least I did, for she was rather inclined to defend you-by the way, Dick, she is exceedingly pretty when she smiles-she seemed to think that you were, all things considered, a pretty good sort of a boy."
     During this rambling talk Dick stared at the speaker in a dazed sort of way. Phil continued, calmly: "Yes, she seemed to have a right good opinion of you, and when I, in my playful way, hinted at some of your traits that I thought ought to be condemned-you see I was trying to get you out of your scrape and so spoke freely-she said that I was 'old,' just as though that was any argument. But then that was one of her pretty little jokes, for after quite a long chat we shook hands and parted good friends."
     "Was that all!" exclaimed Dick, and there was dismay, disappointment, and anguish in his voice.
     "All! What more do you want?"
     "Nothing," burying his head in the pillows, "only it seems so dreary."
     "That depends upon how you look at it," replied Phil, closing one eye as a stray curl of smoke floated up. "I should prefer the word 'cheerful' under the circumstances, for, look you, a few days ago you said that your state was hard enough to bear-in itself, but was nothing in comparison to the thoughts of how she would feel in regard to your conduct Now, when you find that she-hum! I say, I believe you're sorry, in spite of all you said then, that she isn't as much in love with you as you are with her."
     "So I am," said Dick, getting off the bed and striding about the room.
     "For genuine consistency, go to the lover I" replied Phil.
     "Right or wrong, it is the truth; I am almost sick to think that, after all, she did not care a straw for me." Phil hid a guilty look behind a dense cloud of awoke.
     "I know I ought to be glad for her sake, but I am not, and that is the plain truth. I'd be happier if-I knew that she was as broken-hearted as I am. You needn't preach-"
     "Aint a-going to."
     -"For I can't help feeling as I do; and sayign that I'm glad she doesn't care for me would be a lie." He pace the room awhile and then said, "I'm glad the little darling wasn't hurt by my-"
     "Thought you were sorry?" said the imperturbable Phil.
     Dick rave a short laugh at this. "I know I am a fool-"
     "No you don't; you are not old enough yet."
     "I am going to forget that girl."
     "Perhaps you had better see her again."
     "No; it would only use me up. I'm going-to quit talking about her, too."
     "Good! for if there is one nuisance bigger than another it is a disappointed lover."
     Dick was used to this style of talk from his cousin, and knew well just what it meant. He paced the floor silently for awhile, and his young face wore a pained look. Stopping at last he said, almost pleadingly:
"Phil, didn't she look at all hurt or angry or grieved or anything but just commonplace?"
     "Catch me saying that a young lady looks commonplace. I'm too old for that, She would hear of it some day, though she lived in Siberia."
     "But, Phil, tell me."


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     "All right then; she leaned her head against the tree and cried as though her heart would break, and upbraided me and-and made things lively generally."
     "You are the most provoking man I ever met in my life, and if ever you get into the condition that I am-"
     "You'll see me through," said Phil, concluding for him. "And now get out of here; I've had enough of you for one day. rm going to work."
     Dick took himself off, and Phil slowly rocked himself in his chair, while his face assumed a rather anxious look. "Literally speaking, I have told the boy no he, yet he has not the facts of the case by any means. Yet it would not have done for me to have revealed the true state of her mind, for I promised that I would not, and even if I had not, I question if I should be right in doing so. At any rate, it won't hurt to let this matter rest a bit, for he is too hard hit to go off after any one else, and it will give her time to find out the full meaning of changing front, especially when surrounded as she is. Next summer I'll resort to diplomacy to bring them together, and then if-oh! bother!" and he broke off his reflections and picked up a novel.
     Dick moodily walked back to his place of business, and entering the office threw himself into a chair. His brother, who was busily at work, looked up after a moment and asked "Did you see him?"
     "Yes."
     "What did he have to say?"
     "Sam, she doesn't care for me in the least, after all. She took my departure just as she would any other person's."
     "Indeed? I thought from what you told me, and from the opinions my wife has advanced, that it would be quite different."
     "So did I."
     "Perhaps she concealed the true state of her feelings from David; girls are not apt to be frank in such matters."
     But at this Dick merely shook his head.
     "I am glad there was no harm done after all."
     "I ought to be, too, but somehow I am not."
     The elder brother, after slowly drawing lines with his pen on the blotting-sheet that lay on his desk, said, "I thought you were chiefly concerned about the way she would view your departure?"
     "I thought so once, but now it seems worse than ever."
     "Well, everything will come out right after awhile."
     "Yes, I sup pose so," replied Dick, with a sigh.
     "Sam, I'll not bother you with my troubles any more. You are good to have stood it as you have. I've made a nuisance of myself during the past week. Phil says so, and I guess he is right.'
     "If it does you any good to talk of your trouble I do not wish you to stop on my account," was Sam's simple reply as he resumed his writing.

     CHAPTER X.

     Seemngly atone.

     WHEN Eleanor turned the corner in the lane that hid her from Phil, she stopped and had a quiet cry. There was no apparent call for this, and she had just dried her eyes and was walking toward the house when her father overtook her. The traces of tears were too plain to be concealed; and after walking a few paces by her side Mr. Mayburn asked:
     "Eleanor, what is the matter?"
     "Nothing, father."
     "Are you in the habit of crying for nothing?"
     "Sometimes." This very meekly.
     "Who was that man I saw a few minutes ago going toward the road?"
     "He was a stranger who asked if you would object to his hunting on your land. I think he is a kinsman of Sister Gray's."
     She increased her pace slightly, hoping to escape, but her father kept by her side and asked, "What has become of Richard? I have not seen him for several days."
     "He has gone home, father."
     "Is that the cause of your tears?"
     There was a latent sternness in his voice that caused her to keep silent.
     "He did us a great service once," continued Mr. Mayburn, "and I have liked the lad, though he was somewhat too light and worldly, I thought, at times; but if he has been trifling with you-"
     "No," she hastily interrupted him, "he has never been to me anything but what was noble and true."
     "Why did he leave so suddenly? It would surely have been proper for him, after his intimacy with us, to come and hid us farewell."
     "He was called home very suddenly by his brother. He got the message while in the village, and at once took the train without even saying good-bye to his sister."
     They had reached the door of the house now and paused. The stern look left Mr. Mayburn's face, and I he said a little sadly, "He was a comely lad, and I willing to believe a good one, yet I fear he may have harmed you through thoughtlessness. Child, I have not been blind all these days. I was led to suspect from seeing you two together so often and so happily something very different from this. Do you Eleanor?"
     To this point-blank question she gave the hesitating reply, "I don't know."
     Perhaps there was a vein of humor in this grave man's character, for he replied, "No, I suppose not; does he love you?"
     She paused a moment, and then replied, "Yes."
     "What is there in that to cause you to weep?" asked Mr. Mayburn, nonplussed.
     "Think a moment, father; though we may regard him as honest and good, he is not a Christian, and so you know he is full of all manner of sin and guilt and wickedness." Saying this, she put her handkerchief to her eyes and hastily entered the house. In this manner she shielded Dick from reproach.
     This was a new view to Mr. Mayburn, for while he would have desired his daughter's husband to be a Christian, he was not averse to a respectable suitor who was not; for, as he reasoned to himself, "The lad's sin is not his, but Adam's." He felt now that he could do nothing, and so, like a wise man, determined to keep quiet. He felt a secret surprise at Eleanor's religious scruples, but to combat them would not be consistent.
     Soon after Phil's departure there began to arrive sundry books and papers for Eleanor. Her father was not troubled with curiosity, and generally gave these to her without questions, or if he did ask about them, a simple, evasive reply satisfied him.
     This mail consisted of copies of the Writings, or of periodicals of the Church. She read these with eagerness, for almost every page brought to her mind the things which Dick used to talk about. This was one great incentive, but there was another. In this, her first affliction, she had found her religion to be powerless to comfort her. All it could say was: "Your soul is saved from hell.

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After the resurrection you will go to heaven and there pass your time in thanksgiving over your escape from eternal suffering." But where was that heaven? What was it? Would not constant songs of praise become tiresome? Would not heaven be a dreary place without Dick?
     Before these questions her old religion was silent, or at the best could but reply, "Have faith." But the books and papers she now read answered them all. Perhaps she did not comprehend very fully the scope of what she read. It could hardly be otherwise, for she was surrounded by strong opposing spheres, even though there was as yet no active opposition. Among the papers sent her was one on marriage, and in reading it the motives for Dick's conduct and the force of many things he had said stood out in clear light.
     She recalled that happy Sunday afternoon when she pretended to read her book of sermons; with what earnestness he had told her that some day she would be called upon to decide between the book she then held and the one he had given her. The cause for this was plain now, and with sadness she recalled the light words, the last she had ever spoken to him. Long and vainly had he urged her to make the decision without which true marriage is impossible, and she at last had replied. To her they were lightly spoken words, but to him they were fraught with bitterness, and she knew it now.
     She was much changed, but really unhappy she could not be, for day by day the clean truths were gathered unto her, and they abode with her, a mighty protection and a needed one; for in time it came out what manner of books she was reading. Then came the assault, and, but for the Truth, and her love for Dick, she would have fallen, perhaps hopelessly.
     What her parents said to her was hardest of all to resist, for it was spoken in sorrow. They loved their child and could not speak harshly to her, even about her apostasy, as they regarded it.
     The strongest opposition came from the Rev. Mr. Helfir, who, urged on by the merciless sisters of his flock, exhorted, prayed to, and threatened the girl, but to no avail. She attempted no arguments, but simply remained "wickedly and willfully stubborn," as he expressed it. As a last resort he threatened to "turn her out of church." But even this had no effect, though it was a terrible ordeal for one so young. But out of respect to her parents she was allowed to resign, and after she had done so she was left in peace, though very much alone. During these trials she was upheld by the secret and almost unconscious hope that some day she and Dick would meet again. In this hour also came to her Divine Providence, a deep book for one so young, and under its influence her secret hope grew. While in the invisible halo of this spiritual light, summer came again, and with it the news that "Sister Davis is very ill."
                         (TO BE CONTINUED.)
Title Unspecified 1885

Title Unspecified              1885

     IT is of the greatest importance that New Churchmen should encourage by all the means in their power an English translation of the Word based on New Church principles. Very much preliminary work has been done by Le Boys des Guays in the compilation of his Index General and of his Scriptura Sacra seu Verbum Domini, etc., and by others in this country; and men qualified for the work are daily continuing their preparation eventually to make a translation which, though prospectively imperfect, will be far better than existing English Versions.
ADDRESS OF THE BISHOP OF THE GENERAL CHURCH OF PENNSYLVANIA 1885

ADDRESS OF THE BISHOP OF THE GENERAL CHURCH OF PENNSYLVANIA       W. H. BENADE       1885

TO THE GENERAL CHURCH OF PENNSYLVANIA, IN ANNUAL MEETING ASSEMBLED:

     Brethren:- During the past year the affairs of the General Church have moved on quietly and as prosperously as could be expected in the state of the world and in the more or less antagonistic condition of the world within the bounds of the New Church in the country.
     In my last report I stated, in respect to our new organization, that it was on trial; and now I have to state that this trial has not thus far presented unfavorable results. It was then felt, and it is now felt, that we have need to ask the Divine help to be patient with ourselves, as with others who have questioned the propriety of our new movement. And doubtlessly we do need to take lessons in such patience day by day, even while we are encouraged by the freer acceptance of the order established in our midst and by others who have not heretofore been of our body, to believe that the principles of Truth, to which we have endeavored to give force and actuality are slowly making a place for themselves in the rational convictions of the members of the New Church. Believing thoroughly in these principles, I have felt bound to observe closely their operation in the organization in which they are embodied. From this observation I have been more and more confirmed in the conviction that they are, at least, a nearer approximation to the true things of Divine order than any that have yet appeared from other like attempts in the Church.
     That their acceptance has not been rapid nor by any means widespread, does not affect the truth any more than the long-delayed acceptance by men of the Heavenly Doctrines affects their Divine origin and infinite verity.
     The New Church is the Church of the Eternal Future the human race, and immediate reception and present diffusion of this Church are as inconsequent on its Divine origin, as is the finding of Faith in all the earth by the Son of Man at His Coming. All that we can look for and all that we can hope for is some forward movement, and some forward movement there has been. As you will learn from the Report of the Council of the Clergy, a number of worthy, earnest, and intelligent German members of the Church have formed themselves into a society in the city of Brooklyn, E. D., and, at their desire, this Society has been accepted as a part of the General Church of Pennsylvania. From the same Report you will learn that faithful members of the Church in Allentown, of this State, after severe trials and the violent disruption of their relations with the General Church; after the forced sale of their property by the action of a majority, and the entire breaking up of the Society by the deliberate purpose of the same majority, have reorganized themselves into "the Church of the New Jerusalem in Allentown." As this proceeding was taken in conjunction with the Bishop and his Consistory, the Church in Allentown, by the act of its institution as by its Constitution, is incorporated in the General Church of Pennsylvania. The condition of this Church, feeble as it is, is hopeful and full of promise, because of the earnestness of its members and the clear and rational acceptance of the Divine Revelations and of the order of the Church, no less than on account of the determined purpose manifested by its members to have regular worship of the LORD, with the Sacraments of the Church and such instruction in the Heavenly Doctrines as could be obtained by any and all orderly means. The Church in Allentown is commended to the warm sympathies of the members of the General Church.


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     And now, as I am writing this word to the Church, I receive the information from the far western State of Kansas, that in the town of Concordia there has been formed the beginning of a church, composed of eight persons, with two children as junior members, under the ministration of the Rev. Ellis I. Kirk, which church, by the mode of its organization as well as by its declared principles and the desires expressed in its Report, has placed itself within the pale of the General Church of Pennsylvania. I here call attention to the fact that this beginning of- a church is the result of the patient and zealous work of a minister who has first sought out such persons as could, in simplicity, receive the Divine truths of the New Church, whom he has then instructed, and by Baptism collected together into the New Church.
     These things are mentioned to the end that they may become subjects of reflection. They lead to the question which the meeting will do well to consider-whether our past methods of proceeding have been altogether according to the order of things as revealed in our Heavenly Doctrines. In this case, the minister has sought out and collected the people and formed them into what may be called a germinal church around him as the Priest. Is not this the true order of Evangelizing work? Let no one be in haste to reply in the negative. Some of those who have given much thought to this subject have gradually come to the conclusion that what has heretofore been called missionary work in the New Church needs to be reconsidered and placed on a new footing, and that this work is far more that of the Teacher than of the Public Lecturer.
     It may be well also to note a characteristic difference in the LORD'S way of establishing the Old or former Christian Church and His way of establishing the New Church. to accomplish the former, He chose Apostles, and sent them out to preach the Word and to teach by word of mouth, and in the beginning that Church had not even the Word in literal form. The New Church. He established by Books written by Him through His servant Swedenborg. To the men who were to be collected into the Primitive Christian Church, the LORD sent Preachers without Books; to the men who are to be collected into the New Church, He sends Books with Teachers, and Priests who are to lead by truth to the good of life. In the one case, as in the other, the Word is preached, and taught to the simple in heart and mind, who can receive the LORD at His Coming-but these simple are to be reached by varied means, in the varied and distant periods of time in which the work is done. These things are suggested for consideration. The work of evangelization requires the united efforts of the Clergy and Laity of the Church; and we need to have clear and rational views of the real nature of that work in order to give it our intelligent and effective co-operation.
     One portion of the great field of evangelization is ever near and around, as it is within the homes of the members of the Church. The simple ones who are to be sought out and collected are, above all, the infants and children whom the LORD has committed to our charge.
     This part of the field deserves a first and most diligent cultivation. The simple states of childhood are the very ground provided by the LORD for the insemination of the truths of eternal life. The Church as a body, and in its families, has done a little toward performing its duty in the cultivation of this ground. It has established Sunday-schools and advised home instruction in the Doctrines, together with a reading of the Word. But home instruction has been given to a very limited extent, and the actual amount of the teaching in Sunday-schools has been small, and this from the very nature of the case. Meeting the children but once a week, and then, but for an hour or two, the Teachers could communicate little and the scholars could learn little.
     Like other citizens of the country, New Churchmen have availed themselves of the means provided by the State, for the daily instruction of their children in natural and temporal sciences and knowledges, but they have made no similar provision for their instruction in spiritual and eternal knowledges. They have failed to give them day by day the true food of the mind and the spirit, even whilst they have asked it of the LORD for themselves; and at the same time they have exposed them to the dangers of mental and moral contamination and of an entire misdirection of all the aims of life, in the spheres of the materialistic science and education of a corrupt age.
     The duty of the Church to establish schools of its own for the instruction of children in the Heavenly Doctrines and in all science and knowledge in the light of those Doctrines ought at length to receive some living and practical recognition that may lead to its assuming, in time, that paramount position in its regard to which it is entitled. Societies of the Church will do well to consider whether it be not a matter of primary importance to have in view the withdrawal of their children from the perverting spheres of the world and the Old Church, and their thorough imbution with the living truths of the New Church; whether, indeed, the proclamation of the Doctrines to the adult population of the world around, apart from the regular instruction during the hours of public worship, is not of an importance secondary to the forenamed use, and whether a plain, simple House of Worship, with a School-house, in full occupation, is not to be desired far above and beyond a beautiful and expensive House of Worship without a School. They "worship the LORD in the beauty of holiness" who devote themselves first to the uses of spiritual charity and with whom external beauty derives its origin from that source.
     These matters are suggested for the grave consideration of the members of the General Church now in this general meeting and in their several Church and Home spheres. They are of the utmost moment and demand the earnest thought, as they require the hearty co-operation, of all who are of "the tribes that go up" to the "Holy City, New Jerusalem now descending from God out of Heaven."
     The Reports of the Rev Dr. Hibbard, of the Rev. Messrs. Tafel and Schreck, as well as the general reports of the councils of the Clergy and Laity, will bring before you the particulars of the work and activity of our body during the past year, which, while they will manifest that we are still in "the day of small things," will yet, it is hoped, encourage you to trust in the LORD and to go forward to the extension of the sphere of your usefulness.     
Respectfully submitted,
     W. H. BENADE,
     Bishop of the General Church of Pennsylvania.
     PHILADELPHIA, May 20th, 1885.

     [The Society in Erie, Pa., was organized after this report had been written.]
Title Unspecified 1885

Title Unspecified              1885

     A NEW biography of Swedenborg has been begun by the Rev. N. C. Burnham.


125


NOTES AND REVEIWS 1885

NOTES AND REVEIWS              1885

     THE work on Degrees, on which the Rev. Dr. N. C. Burnham has been faithfully laboring for years, is now ready for the printer.
Title Unspecified 1885

Title Unspecified              1885

     THE Rev. J. Edwin Paxton Hood, of England, a gentleman favorably inclined to the Doctrines and author of Swedenborg: A Biography and an Exposition, died in Parison June 12th.
Title Unspecified 1885

Title Unspecified              1885

     THE Journal of the sixty-fifth annual session of the General Convention, held last May in Cincinnati, has been published. With the usual reports and other documents it comprises 140 pages.
Title Unspecified 1885

Title Unspecified              1885

     Two handsome volumes have just come from the publishing house of Mr. Speirs- The Issues of Modern Thought, eight lectures by the Rev. R. L. Tafel, A. M., Ph.D., 179 pp.; and The Greater Origins and Issues of Life and Death, by Dr. James John Garth Wilkinson, 496 pp.
Title Unspecified 1885

Title Unspecified              1885

     The Swedenborg Publishing Association expect to issue early in September a new work, by the Rev. B. F. Barrett, entitled Heaven Revealed; "Being a Popular Presentation of Swedenborg's Disclosures about Heaven with the Concurrent Testimony of a few Competent and Reliable Witnesses." 882 pages, l2mo.
Title Unspecified 1885

Title Unspecified              1885

     THE gifts and annual subscriptions to the Swedenborg Society, British and Foreign, during the past year amounted to L178 5s.- the books sold realized L133 11s. 9d. Volume XI of the Arcana Coelestia was placed in the hands of the Rev. W. C. Barlow for revision, and volume XII was assigned to the Rev. W. O'Mant, and is now passing through the press.
Title Unspecified 1885

Title Unspecified              1885

     The Wreath of Roses or How to be Happy, is a 16-page New Church story for children, with illustrative wood-cut on the title-page, and is published by James Speirs, London. Though the hero is represented as a rather unnaturally precocious child, the story has the elements which commend it to parents and teachers: It is instructive and interesting.
Title Unspecified 1885

Title Unspecified              1885

     New Church Worthies; or, Early but Little-Known Disciples of the Lord in Diffusing the Truths of the New Church, a number of biographical sketches from the pen of the Rev. Dr. Bayley, that appeared in The Dawn not long ago, have been reprinted and published in bookform. Interesting as are these sketches, the number of inaccuracies that occur in them render them untrustworthy as history. The external dress of the book also is hardly up to Mr. Speirs' standard.
Title Unspecified 1885

Title Unspecified              1885

     THE Eleventh Report of the New Church Evidence Society, of England, has been published. This Society was instituted in 1878 as The Auxiliary New Church Missionary and Tract Society, and strives to take cognizance of all the phases of modern religious thought by the examination of books, pamphlets, and periodicals, and where in these, errors concerning the New Church and its Doctrines occur, the Society rectifies them. They thus try to introduce New Church views wherever they think there is a favorable opportunity for doing so.
Title Unspecified 1885

Title Unspecified              1885

     THE latest confirmation of the state of the Christian world comes to us from Canada. At a recent Methodist Conference, according to the Toronto Globe, the Rev. Dr. Burns lectured for two hours and a half on the question, "Have we an infallible Bible?" "The eloquent Doctor argued from history and the most competent authorities on the subject that the Bible was not verbally inspired
He concluded by stating that we have all the truth needed for light and salvation; that the gospel was not in the book, but in the Christ of the book." Dr. Nelles, Chancellor of the Victoria University, "moved a vote of thanks, and stated that Dr. Burns' arguments were in harmony with the ripest theological scholarship of the age."
Title Unspecified 1885

Title Unspecified              1885

     IN the Homiletic Magazine (London) for July appears an essay on the question, "Is Salvation possible after Death?" The essay, which is signed by "John Presland, Minister of the New Jerusalem Church, Argyle Square, King's Crass, London," deserves being reprinted in tract form for circulation, not only without the Church, but also within its borders, especially among those who are affected by Chrystyism. It is a clear, forcible, and scholary production, evidently the result of thorough study. The burden of the article is expressed in the following felicitous comparison: "A man's temporal probation in relation to his eternal future is like the ante-natal embryonic conditions which determine his physical possibilities, yet with this difference, that its success or failure lies within the control of his own free will."
Title Unspecified 1885

Title Unspecified              1885

     THE second portion of the library collected by the late James Crossley, president of the Chatham Society, Manchester, was recently sold. Among the lots was the autobiography of the Rev. John Clowes, in his own handwriting, which was bought on behalf of the Chatham Society. Another lot was Extracts and Documents concerning Baron Emanuel Swedenbourgh, some never yet published, which was bought on behalf of the Swedenborg Society, British and Foreign. According to Morning Light, a copy of the portions not yet known will be made by the Rev. Dr. Tafel for publication in New Church Magazine (England). They have been found to be the work of Mr. Peter Provo, and form part of a work which it is stated at the end of the MS. it is not considered advisable to publish "on account of the political state of the country." It incorporates a fuller statement by Shearsmith respecting Swedenborg than any which has yet been published. This account has evidently been dictated to Provo, and is attested by Shearsmith's signature.
Title Unspecified 1885

Title Unspecified              1885

     THE Rev. Samuel Jones seems to be the idol of the day in the South, and the Christians think so highly of him that some of them offered to give him a house if he would make his home in their city (Nashville, Tenn.). This personage delivered a speech in the Atlanta, Ga., opera-house not long ago, in which occur the following gems: "We want this question [prohibition] cleared up beyond the reach of these little cross-roads judges who hop up every now and then and say something is unconstitutional. We want to do away with such judges, and put men of brains and character in their places. You can't reform a State with a swill-tub for governor and a lot of old wash-tubs sitting on the bench . . . Some men come to every Legislature that meets in Georgia that ain't fit to go chain gang. An old skunk of a thing staggering around on both sides of the streets at once is a beautiful representative." The Old Church has sunk very low indeed when it not only tolerates, but applauds and follows, such men as the Rev. Samuel Jones.
Title Unspecified 1885

Title Unspecified              1885

     THE HOLY BIBLE, containing the Old and New Testaments, translated out of the Original Tongues: Being the Version set forth A. D. 1611, compared with the most ancient authorities, and Revised. Oxford and Cambridge: 1885.
Title Unspecified 1885

Title Unspecified              1885

     FOR the past fourteen years about fifty of the most learned scholars of the Old Church in England and America have labored at the Revision of the Bible, and the result is now before us. There have been those in the New Church, even ministers, who have looked forward to the appearance of the Revised Bible with a confidence, more or less implicit, that it will embody a translation which the New Church can freely adopt. It is, therefore, with the object of ascertaining the fitness of the Revised Version for the use of the New Church that this review is undertaken.
     And, first, the question may pertinently be raised: What constitutes such fitness? And the question is promptly met by the Doctrine concerning the letter of the Word.
sense of the letter of the Word 1885

sense of the letter of the Word              1885

     The sense of the letter of the Word is the Basis, Continent, and Firmament of its spiritual and celestial senses.- S. S. 27-86.


126



     The Divine Truth in the sense of the letter of the Word is in its fullness, in its holiness, and in its power.- S. S. 37-49.
     By the sense of the letter of the Word there is conjunction with the LORD and consociation with the angels.- S. S. 62-69.
     It is to be known that in the spiritual sense all things cohere in one connection, which every word in the sense of the letter or the natural sense conduces to compose; wherefore, if a little word [vocula] were taken away, the connection would be broken and the bond would perish.- S. S. 13. (Cf. L. J. 41.)

     From these and many similar statements in the Writings, it is evident that a version of the Scriptures which omits or mis-translates words, or inserts words not in the original text, or which in any way whatsoever fails to express the internal sense correspondentially, in the very words dictated by the LORD Himself-in so far breaks the continuity of the spiritual sense, and bursts the bond that consociates us with the angels and conjoins us to the LORD.
     It follows further, from the same Doctrine, that translators of the Word must acknowledge the LORD, and must believe that there is a spiritual world, and that the Word is in that world; they must acknowledge a spiritual sense and have some knowledge of it, else they will inevitably be led to insert explanations of texts into their translations, or try to render them so that they will be "intelligible," and express the doctrines that are in their minds.
     One of the most startling evidences of the truth of this position is the rendering of [ ] and [ ]. The Revisers tell us

     The Hebrew Sheol, which signifies the abode of departed spirits, and corresponds to the Greek Hades, or the under world, is variously rendered in the Authorized Version by "grave," "pit"' and "hell." Of these renderings "hell," if it could be taken in its original sense, as used in the Creeds, would be a fairly adequate equivalent for the Hebrew word; but it is so commonly understood of the place of torment that to employ it frequently would lead to inevitable misunderstanding.-Preface to Revised Bible.

     It may be noted that in the Prophets, where alone in the Old Testament the Authorized Version's rendering, "hell," has been retained in the Revised Version, the reader is expressly referred to the marginal explanation at Gen. xxxvii, 3, that Sheol is "the name of the abode of the dead." The American Committee goes still further, and substitutes Sheol, wherever it occurs in the Hebrew text, for the renderings "the grave," "the pit," and "hell," and omit these renderings from the margin even. In the New Testament [ ] is never translated "hell," but transliterated "Hades."
      The effect on the letter of the Word as basis, continent, and firmament of the spiritual sense can best be seen from a few examples. Mr. Talbot W. Chambers, one of the American Revisers, says in his Companion to the Revised Old Testament, that in Psalms xvi, 10, 'the re-vision substitutes for the misleading [sic] 'in hell,' the literal rendering 'to Sheol,' which means that the sinner's soul is not to be abandoned to the state of the dead." It is almost needless to state that in the Writings the "misleading" "in hell" has been translated in inferno (A. E. 750), and in the light of the New Church Doctrines concerning temptations and the LORD'S glorification it is plain why the Psalm reads thus. Again, Mr. Chambers states: "The change of the same word in [Psalms] xviii, 5, shows that the writer there was not complaining of hellish sorrows, but of the network of the unseen world closing around him. 'The cords of Sheol were round about me'" (p. 121). Compare with this the words of the Writings, "'The cords and snares of death, which surrounded, and went before,' signify temptations, which, because they are from hell, are also called 'cords of hell.'" (LORD 14.) "By 'death' are meant the impious at heart who in themselves are devils, and by 'hell' those who in themselves are satans." (A. R. 870.) In the Revised New Testament the verse "Thou art Peter, and upon this rock I will build my Church, and the gates of Hades shall not prevail against it," is meaningless to the simple-minded English reader. But the Authorized Version, in which "hell" stands for "Hades," calls forth an idea in his mind which is the ultimate of the spiritual sense in which the angels are: "The 'gates of hell' signify all things of hell, all of which have gates by which falses from evil exhale and rise up." (A. E. 820.) So the passage concerning the rich man and Lazarus loses all its force when the rich man is said to have been in Hades, "the abode of departed spirits." (See A. C. 9346, 10,187.)
     This virtual denial of the existence of hell is complemented by the explanation which the American Reviser already mentioned makes of the nature of heaven. He writes that in Psalms xix, 3, "the omission of where, supplied by the Authorized Version, shows the true sense of the original, viz.: that the heavens, without articulate language, declare the Divine glory"!
     In view of these expositions of the state of mind of the Revisers, how aptly the words in Heaven and Hell apply:

     The man of the Church at this day hardly knows anything of Heaven and of Hell, nor of his life after death, although all are described in the Word; yea, even many who are born within the Church deny them, saying in their heart, who has come thence and told? Lest therefore such a denial, which especially reigns with those who are wise in many things from the world, should also infect and corrupt the simple in heart and simple in faith, it has been given to me to be together with the angels and to speak with them as man with man, and also to see the things which are in the heavens, and those in the hells and this for thirteen years; thus now to describe those things 'from what has been seen and heard, hoping thus to illustrate ignorance and to dissipate incredulity. That at this day there exists such an immediate revelation is because this is what is meant by the Coming of the LORD.- H. H. 1.

     The revisers have carried through the Old Testament the improvements which we noticed in the New Testament (See New Church Life for June, 1881.) They are briefly: 1st, the substitution of modern words for such as have become obsolete in the sense formerly used; 2d, the more uniform translation of the same word in the original by the same English word; 3d, the endeavor to restore distinctions of the original text, which in the Authorized Version are obliterated by rendering two or more distinct terms in the same way; 4th, a revision and reduction in number of the italics; 5th, the unbroken presentation of the text (the chapters and verses being noticed in the margin) and the obliteration of the titles to the chapters.
     Many of the changes in the translation are for the better, but as many or the worse. As an illustration take some that are cited by Mr. Chambers, both in his Companion and in the public prints. We limit ourselves to the Old Testament, as the New has been noticed in a former issue.
     Mr. Chambers says that in Genesis iii, 17, "The curse upon Adam declares that he shall eat of the fruit of the ground, not 'in sorrow,' as the Authorized Version has it, but 'in toil,' and the meaning is not that his life shall always be sad, but that it must be maintained by hard labor." In the Arcana the word is translated "in pain," and is explained to mean "a miserable state of life." The Authorized Version, therefore, while not entirely correct, is better than the revised.


127



     How completely the Revised Version breaks the internal sense, while the Authorized Version is much better, is manifest from the following examples, where particular examination of the text and of the internal sense is invited.     -

ARCANA COELESTIA.          REVISED VERSION.          AUTHORIZED VERSION.
And Lamech said           And Lamech said           And Lamech said
to his wives Adah          unto his wives;          unto his wives, Adah
and Zillah; hear my      Adak and Zillab,          and Zillah, hear my
voice wives of Lam-     hear my voice;          voice, ye wives of
ach; and with ears      Ye wives of Lam-          Lamech, hearken
perceive my saying,     ech, hearken unto          unto my speech for
that I killed a man     my speech:               I have slain a man
to my wound, and            For I have slain          to my wounding, and
a little one to my     a man for wounding     a young man to my
bruise.               me                    hurt.
           And a young man
          for bruising me.


     The punctuation makes quite a different sentence in the beginning of the quotation. As to the burden of Lamech's words, the explanation "that he killed a man to his wound signifies that he extinguished faith; a little one to his bruise, is charity; by wound and bruise is signified that he is no longer sound [integrum]" (A. C. 427) shows how far astray the Revised Version is.
     In the description of the tabernacle (Ex. xxv) "shittim," in the Authorized, the correct word, which means the wood of the most excellent cedar (A. C. 9472), is replaced by "acacia" in the Revised; "almonds," the correct term (A. C. 9557), by "almond-blossoms;" "badger-skins," also the true translation (A. C. 9471), by "seal-skins."
     In Numbers xxiv, 3, 15: the Revised Version has "The man whose eye was closed saith," but the Authorized Version has "The man whose eyes are open," etc., which, according to the rendering in Apocalypse Explained, is correct: "having the eyes open is to be illustrated as to the understanding."
     In 2 Sam. i, 18, the Authorized Version reads that David "bade them teach the children of Judah the use of the bow." The Revised Version changes this to "the song of the bow." Both Versions are seriously at fault in thus inserting words which do not occur in the original, but they do it to make the verse "intelligible."
     It should be translated "He inscribed to teach the sons of Judah the bow," the meaning being that the inscription over the lamentation which he composed was "to teach the sons of Judah the bow," for by this is signified "to teach them the doctrines of truth which is from good." (See A. E. 357.)
     Another unwarrantable interpolation of a word, and one which was not even in the Authorized Version, occurs in Psalms xlv, 13: "The king's daughter within the palace is all glorious." The Authorized Version is correct, "The king's daughter is all glorious within," which signifies the spiritual affection of truth, which is called "glorious" from the abundance of truth; while "within 'signifies the spiritual. (A. E. 863.)
     These instances will suffice as examples of errors which the Revisers have made in passages where the Authorized Version was more nearly, if not altogether correct, and which more than counterbalance their correction of conceded errors in the Authorized Version. From what has been adduced it will be evident to every un-prejudiced reader that the New Church cannot look to the learned of the Old Church for a translation of the letter of the Word that shall truly be the basis, the continent, and the firmament of its spiritual and celestial senses.
CORRECTION NOTES 1885

CORRECTION NOTES       G. N. SMITH       1885

     IN a very wrathful denunciation of the use of correspondences in worship, I notice as an argument that it would lead to our use of "wooden fire-traps for temples to correspond to our celestial states." I think not: for surely it would be better to wait till we are in the "celestial kingdom" (see H. H. 223), and in the meantime, if we so desire and are able to adapt our correspondence to the order of life in "the New Jerusalem, which is the spiritual kingdom of the LORD" (A. C. 2702, 2830), and to the spiritual order of regeneration by truths learned and lived, which is the only way now to either kingdom (A. C. 73, 1034)-in this case our typical material for temple building is stone. (H. H. 223.)
     I notice in a review by a prominent New Church minister of the "New Revision of the Old Testament" that the substitution of acacia wood for shittim wood is called an improvement. On the contrary, it is a falsification. See Arcana Coelestia (ii. 9472), where it is shown to be false to both the literal and the spiritual sense. The literal sense refers to the "cedar of Shittah," and the spiritual sense requires a "most excellent cedar." Common sense has a little to say as to which of the two woods in planks of the immense size of those required for the "Habitation" or wall of the Tabernacle could be carried by men through all the wilderness journey. A little figuring on their size and the character of the wood would not be out of place.
     I have seen a similar expression of preferences of "seal skins" for "badger skins" in the covering of the Tabernacle. Both of these seem to be adopted out of deference the opinions of Old Church critics. It seems odd to see our people giving such opinions preference over the Revelations of the LORD to the New Church.
     I have just been reading of some devils being brought to an acknowledgment of the LORD in humility and repentance by being permitted to externally obsess a man whose interiors were consciously open to and protected by the inflowing presence of the LORD'S Divine Humanity. It is certainly a very peculiar phenomenon, especially in view of the fact that we are assured in the Revelations of the LORD that: "At this day there do not exist external obsessions." (A. C. 1983.)
     G. N. SMITH
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NEWS GLEANINGS 1885

NEWS GLEANINGS       Various       1885


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     PHILADELPHIA, AUGUST, 1885.
     AT Home.
     The East.- DR. E. A. Farrington has returned to America.
     THE Rev. A. O. Brickmann has returned to Baltimore, Md.
     THE Maine Association will meet at Fryburgh on August 29th and 80th.
     THE home Office of the General Church of Pennsylvania is at 1700 Summer Street, Philadelphia.
     FROM April to July there were eighteen baptisms, nine, of adults and nine of children, in Bridgewater, Mass.
     THE Derby, Pa., Church was reopened on July 5th by the Rev. W. F. Pendleton, who preaches there every Sunday morning.
     MR. Fred. B. Waelchly teaches a Hebrew and Latin class, numbering fourteen, in Allentown. The Sunday-school numbers twenty-three scholars.
     THE Rev. Dr. J. R. Hibbard has found a few New Church people on Martha's Vineyard Island, Mass., where he and his family are spending the summer, and conducts services every Sunday.
     This twenty-fifth year of the Waltham School closed on June 24th. There were in all seventy pupils in attendance during the year, of whom twenty-five belonged in Waltham; others came from New Brunswick, Maine, Massachusetts, New York, Pennsylvania, Georgia, Ohio, Illinois, Kansas, Colorado, California, and Oregon.
     The West.-NEW CHURCHMEN in Alameda, Cal., who for nearly a year have held afternoon services under the ministrations of the Rev. John Doughty, have hired a small public hall.
     THE Rev. O. L. Barler delivered a course of six lectures at Marion, O., beginning July 16th.
     THE Lenox and Fremont (Iowa) Sunday-schools held a picnic at the Rev. J. J. Lehnen's grove.
     ABOUT a dozen inmates of the National Military Home of Dayton, O., have fully received the Doctrines.
     THE Cold Springs, Ark., Society met at Walnut Grove on June 14th, and at Polk Bayou on July 12th.
     THE Rev. J. P. Smith ministers to the Church in Crossville, Walling, Chatanooga and Nashville, Tenn.
     MESSRS. John Cranch Moses and Francis Barr and Cabell graduated at the recent commencement of Urbana University.
     PROFESSOR Worcester has left Urbana University to accept a position as teacher Cincinnati. His place has been filled by Mr. Williams, formerly superintendent of the Bellefontaine High School.
     The South.-ON the four Sundays in June the Rev. B. D. Daniels preached to the Washington, D. C., Society.
     Canada.- During the five weeks' absence of the pastor of the Toronto Society, the Rev. J. M. Shepherd, of Ruby, Mich., filled his pulpit.

ABROAD.

     Germany.-IN May the Rev. F. Gorwitz visited Stuttgart, Esslingen, Flacht, and Goppingen, where he held services at the houses of Newchurchmen.

     Switzerland.- DURING the end of May and beginning of June, the Holy Supper was administered by the Rev. F. Gorwitz in Zurich, Windegg (St. Margarethen), Berne, and Brienz. In Zurich there were thirty communicants.
     THE Newchurchmen in East Switzerland were to hold a meeting at St. Gall oh June 21st, and it is probable that regular worship will be resumed at this place, as it is in a central location for that part of the country.

     Sweden.- THE eleventh annual meeting of the "Believers in the New Church" (the old general New Church Society in Sweden), was held on the 31st of May, 1885. The Council reported that the membership of the Society had been increased to 247 during the past year, that the contributions to the salary of the Pastor had decreased to such a degree that it would be necessary to dispense with the public worship and with the services of Pastor Boyesen. The meeting was characterized principally by a discussion concerning what members should be allowed to vote. It appearing as it the Council tried to prevent Pastor Boyesen's friends from voting, one of them asked all those who were in favor of the New Society to follow him out of the room. Of 150 persons present only twenty remained, who disposed of the Society's property.
     IT is reported that the "liberal" laymen in Stockholm intend to follow the example of those in Copenhagen and Gottenburg, by ordaining one of their own number into the ministry. It is not yet known who will be the candidate.

     Great Britain.-MR. A. E. Beilby commenced on June 14th his ministerial services at Lowestoft, under a temporary engagement.
     THE Rev. B. F. Potts, B. A., of Glasgow, preached to the Camden Road (London Society on June 21st.
     THE Rev. T. Mackereth recently preached in Ulverston the first sermon ever delivered there by a New Church minister.
     OH the last Sunday in June, after morning service, the Melbourne, Derbyshire, Society "witnessed the somewhat unusual but highly gratifying spectacle of the baptism of three adults. Two of the recipients of the rite were formerly Roman Catholics, and the third Baptist."-Morning Light.
     THE New Church Educational Institute, of which the Rev Dr. R. L. Tafel is President, held its second annual general meeting at the school-rooms of the Camden Road Church on June 17th. Three students have been in attendance at the Institute during this, its first year. There has been a net increase of five members of the Institute.
     THE forty-sixth annual conference of the Sunday-school Union was held at Accrington on June 22d. There were present seventeen ministers, forty representatives, and ten other members. The total number of children registered is 6,223, the average attendance is 2,506. The teachers number 760, their average attendance being 742. The Union has an organ of its own, the Juvenile Magazine, of which the Rev. P. Ram age Is editor; 1,378 numbers are subscribed for.
WRITINCS OF IHE CHURCH 1885

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PORTRAITS OF BIBHOP BENADE, Chancellor of the Academy of the New Church 1885

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129


EDITORIAL NOTES 1885

EDITORIAL NOTES       Editor       1885


NEW CHURCH LIFE
PHILADELPHIA, 1885
SEPTEMBER
Vol. V.
     MR. W. H. CHANEY occupies something over three columns of the Religio-Philosophical Journal in proving (to his own satisfaction at least) that Swedenborg was an epileptic and that the New Church is founded on the "ravings of a madman." As Mr. Chaney neglects to give us any proof for his charges, and as an extended reading of the literature connected with Swedenborg's life has failed to yield such, we are forced to dispassionately deny his charges, and also to conclude that he is a philosopher (there are many such) who builds wordy superstructures on self-made and self-founded premises.

      FOR several weeks Messrs. Buss and Cameron have been engaged in a controversy in the columns of Morning Light over the meaning of "Sheol and Hades," and recently Mr. Arthur E. Beilby has taken a part, moved thereto by the following consideration: "My chief object in writing is to protest against the tendency in the New Church to cork up the spirit of inquiry and free discussion by a reference to the 'Writings' as the final argument and the supreme court of appeal."
     Mr. Beilby cannot but admit, that supreme courts in worldly affairs are essential for the preservation of society, and hence we think that he will grant that such a court is essential in the New Church. Assuming, then, that he will admit the necessity for such a court, we ask him what he has to offer the Church that is of higher authority than the Writings as a supreme court have always looked to the Writings as such a court, for the reason that on their revelation, or rather on them, the Church is founded, and from them Newchurchmen receive all the spiritual light they are blessed with. Perhaps it may be answered that the LORD must be our supreme court of appeal. We gladly grant this, and as in turn, Where are we to look to Him for guidance and truth?

     AN Old Church Minister, in England recently delivered two lectures, one on Swedenborg and another on the New Church. In the latter he withdrew, at Dr. Bayley's request, what he had said in his first lecture as to the abode in the other world assigned by Swedenborg to Paul and David. And, if we may trust Morning Light, he did this because he understood Dr. Bayley to say that this was contained in a work of Swedenborg's (Spiritual Diary) which he had not himself published, and was considered by many in the Church as a work; of little authority or importance." We adduce this as one of the curiosities of the present state of the Church. Swedenborg himself, in his Spiritual Diary, states: "Whenever any representation, vision, or conversation took place, I was kept interiorly and more interiorly in reflection about these things, what was their use, what good flowed thence, and hence what I was to learn from them. No attention was paid to this reflection of mine by those who caused these representations and visions and who spoke; but sometimes they were indignant when they perceived that I reflected. I was, therefore, instructed by no spirit and by no. angel, but by the LORD alone, from whom is everything good and true." (S. D. 1647.) Swedenborg, however, is in the minority against the "many in the Church," and as vox populi is assumed to be vox Dei, Swedenborg's own voice becomes a matter "of little authority or importance."


     THE Unitarians want an "enlarged Bible." Unity asks: "Why not in church rend other scriptures than those found in the ancient Hebrew literature and the early Christian memoirs and letters?" "Most congregations as a whole would be very willing now and then to hear a passage from Emerson, or a noble poem from Wordsworth or Browning, or a simple poem reaching to our hearts from Whittier's." This placing of Maud Muller in the same category with Genesis is a fair gauge of Unitarianism and "modern investigation;" if it were not so blasphemous it would be laughable. The notion seems to be prevalent with some New Churchmen that Unitarianism is a step in advance of orthodoxy, and yet, as the foregoing proves, the contrary is the truth-it is a fall to lower deeps. The orthodox at least profess a belief in the divinity of the Word, and in that profession the pure and true minded among them have connection with the Lord and are saved. The Unitarian journals and leaders are doing their utmost to sever that connection, and with the aid of spiritism, atheism, liberalism, and other forms of the same disease they are rapidly succeeding. France once drove the Word from her borders, and the result is history-France then was a hell on earth. The elements of another such hell are thick and threatening to-day in every Christian nation. Divine Truth only has power over evil. Divine Truth is from the Word only. Hence when the Word is openly rejected, power over evil is lost. Then comes the deluge.     


     THE end at which translators generally aim, so they assert, is to retain the beauty and force of the original. This, of course, is very laudable. This end by far the greater number seem to think can be attained only by rendering the original into smooth and elegant English prose or verse. The result may be a very polished composition, but, as a rule, the reader of such translations, gets but a very imperfect idea of the original, especially if it be poetry, and though there maybe beauties in it they are not those of the original, neither are they so beautiful, if the original be genuinely beautiful, as are those of a literal translation. To illustrate this point we give two translations from a famous passage in the Iliad, that wherein is given the reply of Glaucus to Diomede's inquiry as to his nativity, or rather as to whether he is a god or not, as in that case he, Diomede, does not wish to fight with him. We give Buckley's translation first, which is said to be as nearly literal as it can be rendered. Glaucus replies:

130



     Him then the renowned son of Hippolochus addressed in turn:
     "Magnanimous son of Tydeus, why dost thou inquire of my race? As is the race of leaves, even such is the race of men. Some leaves the wind sheds upon the ground, but the fructifying wood produces others, and these grow up in the season of spring. Such is the generation of men," etc.

     Pope, who is certainly a master of English and of poetry, translates the foregoing as follows:

     What, or from whence I am, or who my sire,
     (Replied the chief) can Tydeus' son inquire?
     Like leaves on trees the race of man is found,
     Now green in youth, now withering on the ground;
     Another race the following spring supplies;
     They fall successive, and successive rise;
     So generations in their course decay;
     So flourish these when those have passed away.

     Any one can see the wonderful poetry of Homer shining through the literal translation, but when rendered into "elegant English" it is something like an old Greek hero clothed in a modern dress suit and carrying an umbrella.
     The moral of this can easily be applied to translations of the Writings.
MR. BARRETT'S LETTER 1885

MR. BARRETT'S LETTER              1885

     IN a letter published in the July number of the New Church Independent the Rev. B. F. Barrett considers "that skeleton in the New Church closet," and defends Dr. Holcombe. He says:
     "In his treatise on Conjugial Love (n. 252-3), Swedenborg has named certain vitiated states of the mind and body, which he says are 'legitimate and just causes of separation' from the bed and house of married partners. And among the mental or moral states enumerated are the following: 'Loss of memory,' 'violent hysterics,' 'excessive pleasure in talkativeness and conversing only on trifling subjects,' 'carelessness about the children,' 'intemperance,' 'luxury,' 'excessive prodigality.'" Then, after quoting in a similar manner from No. 253, Mr. Barrett asks: "Do we not all practically repudiate this teaching and at heart (whatever lips or pens may affirm) deny that it is from the Lord out of heaven?"
     Before answering let us compare what Swedenborg says with Mr. Barrett's paraphrase. Conjugial Love (n. 252) reads as follows:
     "That the first cause of legitimate separation is a vitiated state of mind is because conjugial love is a conjunction of minds, wherefore if the mind [mens] of one goes away from that of the other into what is diverse, that conjunction is dissolved, and with this, love takes its leave. What vitiated states separate may be evident from a recital of them. They are, therefore, as to the greater part, these: Mania, frenzy, raving, actual foolishness and idiocy, loss of memory, severe hysteric disease, extreme simplicity, so that there is no perception of good and truth, the highest stubbornness in not obeying what is just and equal, the highest pleasure in prating and talking upon nothing but insignificant things and trifles, unbridled eagerness for publishing the secrets of the house, also for wrangling, striking, revenging, doing mischief, stealing, lying, cheating, blaspheming, neglect of infants, excess, luxury, too great prodigality, drunkenness, uncleanness, impurity, application to magic and tricks of deception, impiety, besides more. By legitimate causes are not here understood judicial, but those which are legitimate for the other consort. Separations from the house are also seldom made by a judge."
     No. 253 begins as follows:
     "That the second cause of legitimate separation is a vitiated state of the body. By vitiated states of the body are not understood accidental diseases which happen to one or the other consort within the time of marriage and pass off, but inherent diseases are understood which do not pass off. These pathology teaches. They are multifarious, as diseases from which the whole body is infected to such a degree that what is deadly may be brought on from contagion," etc.
     Had Mr. Barrett quoted what Swedenborg really says, we doubt if he would have asked the question he does; but, since he has asked it, we answer: We do not "repudiate" it-when put in the way Swedenborg wrote it-and we do believe "it is from the LORD out of heaven."
     After some complimentary comments on Dr. Holcombe, Mr. Barrett continues:
     "But further yet, and more objectionable still, is the teaching we find in Part II ('Scortatory Love') of the same treatise (n. 470). Here he is treating of concubinage, and after repeating the above-named mental and bodily conditions, which he says 'are both legitimate and just causes of separation from the bed and also from the house,' he adds 'that these are just causes of concubinage, since they are just causes of separation reason sees without the help of a judge.'" Mr. Barrett then asks, "Does your reason, 'Mr. Sigma,' see this? or yours, Messrs. Editors of the New Jerusalem Magazine New Church Messenger, and New Church Life! or yours, you dear ministerial fledglings and you hundred and one deeply distressed critics of Dr. Holcombe's letters?" (Per parenthesis, we here note that the only "deeply distressed" one on this subject we are cognizant of is Mr. Barrett.)
     Answering for the Life only, we reply: Yes; our reason sees it.
     There is no command in the numbers referred to for a man to leave his wife when she is of such a character, and to keep a concubine. If he wishes to remain with her he can do so; this is left to his rationality. But if he leaves her for the above-named causes, he is not closing heaven against himself. Reason sees this.
     We have now arrived at a peculiar part of Mr. Barrett's letter. "Admit," he says, "if you please-and I am willing to-that the portion of the treatise here quoted in which Swedenborg treats of concubinage was written for natural or unregenerate men, and that its permission for the causes mentioned is therefore for these alone, who of us is then willing to openly defend and justify the teaching?"
     We have always held the opinion that the Writings, as a whole, were intended for "natural and unregenerate men," but Mr. Barrett, it seems, thinks that only such numbers as quoted above are for that class. This; to say the least, is hardly a "broad and liberal view;" it has a taint of narrowness about it. But, at any rate, as we do not claim to be regenerate; Mr. Barrett cannot complain at our accepting that which he "admits" was written for such as we. If he is a regenerate man, we offer him our sincere congratulations; if he is not, his "admission" flatly contradicts what he says elsewhere in this letter. It then becomes a case of Barrett vs. Barrett.
     We hope it is needless to state that the accepting of this teaching does not mean advocating concubinage; that is for the unhappy consort to determine. If he can refrain without' physical injury, it is perhaps best he should; for such conjunction is not conjugial love-that is, heaven; but then neither does it destroy that love or heaven, being permitted, as is stated, for the purpose of preserving it.


131



     The remainder of the letter is mainly taken up with those in the Church who believe in the "'infallibility' plank in its platform." It is needless to discuss this "plank" in our "platform" (we should prefer other terms) further than to correct an error into which Mr. Barrett has fallen. Those who believe in the infallibility of the LORD'S revelation to His New Church do not indulge in "insane hero-worship and idolatry of the man" Swedenborg. Mr. Barrett and others have frequently fallen into this error, and we hope they will be glad to correct it. Those who believe in "infallibility" respect the man Swedenborg, but worship the LORD.
SIGNS OF THE TIMES 1885

SIGNS OF THE TIMES       G. C. OTTLEY       1885

     "In that day shall JEHOVAH visit with Hit hard and great and strong sword, Leviathan the extended serpent, and Leviathan the crooked serpent; and shall slay the whales that are in the sea. In that day a vineyard of pure wine answer ye to her. I, JEHOVAH, do keep it. I will water it every moment: Lest any should imjure it, I will keep it night and day."-Isaiah xxvii, 1-3.

     WE have no hesitation in saying that the bitterest enemy of mankind is he who, while in possession of the truth that has been revealed, grandly and unmistakably revealed, from God, out of Heaven, "hides the light under a bushel," or who, for the sake of not courting 'the ignorant prejudices, the criticisms, if not the open and avowed hostility of his contemporaries, deliberately conceals from them a knowledge of their own states of mind as rendered manifest in the light of Heaven, and of those conditions under which they are living-so far as the outer world is concerned. And it is because we have long since been convinced of this fact-viz.: that no good (worthy of the name we mean) to you or to me can possibly come, unless we are enabled to sec-not in the abstract, for that would not benefit us much, but in the concrete, that is, really, actually, experimentally, as it were-what are the black and infernal spots in our characters-but also what are thereat, though concealed, "signs" it may be of the times in which we live, that we have decided upon addressing you at some length on this very topic.
     To ignore these "signs," to throw an impenetrable veil over them, to represent them different in aspect from what they are, is not to promote any good in the world or to make it possible or the Divine prophecy to be fulfilled on earth. "They shall not do evil, nor destroy in all the mountain of my holiness; for the earth shall be full of the knowledge of JEHOVAH, as the waters cover the sea."
     And in proceeding in this way, we feel that we are only walking in the footsteps of the LORD Himself-only following, as closely as possible, His Divine and all perfect Example.
     When He condescended, as the High and Mighty One that inhabiteth Eternity, and whose nature is Love' Itself, and Mercy Itself, to descend upon the earth in order to restore freedom to his enslaved creatures, He' distinctly declared that His Advent was to be no cause for sentimental rejoicing and mutual congratulations, but was to be attended with the mightiest mental upheavings and depressions that could be conceived of.
     Think not," the LORD said, "that I am coming to bring peace on earth. I am come not to bring peace, but a sword." The sword of Divine Truth, with which our lusts, the passions, the evils acquired and hereditary, of our natural and external man, are to be slain without a particle of pity. And He further exclaims: "I am come," not to patch up differences, to make sweet blend with the bitter, the true with the false; light with darkness-no, "I am come," He says, and says emphatically, "to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law," in other words, to set at variance all the evil and falsity in the natural man, which evil and falsity are represented here by "the father, mother, and mother-in-law," against the new principles and affections of good and truth in the internal man, and which are equally represented by "the man, a son, the daughter, and the daughter-in-law."
     This was, accordingly, the LORD'S way of revealing the character of His Mission. Evil was to be denominated evil, and falsity was to be called falsity. In common parlance, "A spade was to be called a spade." In no other way could His erring and sinful creatures be brought to a proper sense of their responsibilities. The result, however, of this uncompromising attitude, coupled though it was with the utmost gentleness, was to call forth the bitterest hatred, the most envenomed persecution, from a Church that pretended to be still the depositary of Divine Truths.
     But as it was in the days of His Flesh, so He said it should, or would be, at His Second Coming. Nay, worse-tenfold worse. When referring to the calamitous states into which the Church founded by Him would drift, states in which "midnight" darkness would overtake it, and out of which it could never emerge, He says: "There shall be great tribulation, such as was not since the beginning of the world to this time-no, nor ever shall be."
     Now, in the Divine Doctrinal System dispensed at His Second Coming He has unfolded these states. He has laid bare the concealed, and thus vastated, condition of the first Christian Church, and has pointed out in the clearest language imaginable that all the truths put forth at His First Coming had, when the year 1757 was reached, been completely and hopelessly perverted and falsified-thus rendering, an outpouring of new and Divine, and hence infallible, truths absolutely necessary. We are indeed informed in the Writings of the Church that unless the LORD at the end of the First Christian Church which was brought about even before 1757, had vouchsafed a New Doctrinal System, in which not one of the falsities of the old and consummated Church was to be found, that "no flesh could have been saved." (T. C. R. 3.) Steeped as modern thinkers are, in and out of the Churches of so-called Christendom, in the materialism or "matterism," as an eloquent writer appropriately terms it, so rampant in these days, they, of course, would laugh at the idea of this danger threatening them; and yet this was actually the state of things more than one hundred years ago.
     All connection between the Heavens and the earth was on the eve of being cut off, and had it not been for the utter destruction and dissipation of the old Heaven and the old earth, i. e., of those societies in the spiritual world where all the good and the evil of the first dispensation had been indiscriminately gathered, and the formation of a new and angelic Heaven from the good, together with the formation of a New Church on earth from the "remnant" here, "no flesh could possibly have been saved." (T. C. R. 3.)
     To this fact, the Lord informs us in the Writings of His Church, will the greater freedom enjoyed by man in spiritual things be directly traceable. But the point that now arises, and which it behooves us to settle thoroughly, is this-are there evidences in the literature of the day that the Church founded by the LORD not only came to an end one hundred years ago, but that what we now- call the Christian Church is not only no Church-no, not even the ghost of a Church, but is actually in those negative and skeptical states which must ever shut out all the rays of Divine Truth that might otherwise reach it from the new Heavens in the spiritual world; and further, are there evidences of an unmistakable kind that even society as a whole (its learned members, at all events) has actually settled down in states of doubt and open denial on Divine subjects?

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In other words, that those days of "great tribulation" referred to by the LORD have actually overtaken us, and that judgment in this world is on the eve of being effected? It behooves us, we say, to settle two points so far as they can be within the compass of a lecture, because unless we see clearly how completely the First Christian Dispensation has been overtaken by the shades of night-yea, of midnight-and how its influence in the world, so far from improving the moral and spiritual condition of men, must tend to debase and demoralize them more and more, we cannot have a rational conception of the absolute necessity of the establishment of a New Church or Dispensation on earth by God Himself. We are told in the Gospel of John that it is by the Word of the LORD that all things were created; for we read: "All things were made by the Word, and without the same was not anything made that was made."
     Now, we are told in our Heavenly Doctrines that by the "Word," through or by which "all things were made," is meant the Divine Truth by means of' which everything in man in the spiritual and material worlds was created. If, therefore, we repudiate the "Word" or the Divine Truth by which everything has been, and is, brought into existence, it logically follows that we trample upon the LORD Himself, who is the "Word made Flesh." In the same degree, therefore, that the Divine inspiration and authority of the one is repudiated-in that very degree is the other rejected; for there can be no separation between the Divinity of the Lord and the Divinity of the Word, any more than there can be separation between a man's body and his soul for the purposes of this life. Well, since this is a conceded fact, let us see where the old, consummated Church stands on these two cardinal test points!
     Ask the Rev. Dr. Martineau-a theologian of great and unrivaled position among the Unitarians-where they, as a body of Christians, of some kind or other, stand with regard to these two points-the Divinity of the Word and the Divinity of the LORD.
     In an address delivered not long ago to his theological pupils, "On the Loss and Gain in Recent Theology," thus the theology of our days, Dr. Martineau says:
     "The first of one or two leading instances of superseded theological beliefs is the total disappearance from our (the Unitarian) branch of the reformed Churches of all external authority in matters of religion. The phrases which we have heard repeated with enthusiasm-that the Bible, and Bible only, is the religion of Protestants; that Scripture is the rule of faith and practice-are indeed full of historical interest, but for minds sincere and exact have lost their magic power."
     In more direct language the meaning is, therefore, this-so far as we Unitarians are concerned, we have entirely repudiated the authority of the Word of God-whether of the Old or New Testament.
     So much then for the first point. Now for the second-i. e., as to any belief in the Divinity of the LORD. "Take," says the Rev. Dr. Martineau, "the measure of another great change which, though gradual and timed in its advance, has reached its completion within our own memory-the disappearance from our faith of the entire Messianic mythology," or, as Dr. Martineau clearly puts the point a little lower down in his address, "Of the total discharge from our religious conceptions of that central Jewish dream, which was always asking 'Art Thou He that should come, or look we for another?'" Can any person fail to understand the obvious meaning of this passage? In the whole range of atheistical and deistical literature can you find any passage more intensely irreverent, not to say blasphemous, more intensely negative and skeptical? Where is the atheist, a Holbach, a Mirabeau, or a Hobbs, who has ever gone further than this?
     "Messianic mythology" indeed. According to Dr. Martineau and his enlightened Christian followers, the belief of Christendom, is not one jot or tittle more rational than a belief in the gods and goddesses of the Pagan world or mythology! Oh! are not such words, uttered ex cathedra as it were, sufficient to convince us that the" abomination of desolation" spoken of by the prophet Daniel has indeed found its way into the Holy of Holies, and that the First Christian Church is therefore, at an end, and that it can no more regenerate or improve the world than an underground sewer full of putridities can carry health withersoever it goes.
     But some who are ever anxious to escape from a dilemma may say, the Unitarians are not the only body of Christians, if they are gone astray on these points; the other "denominations" may still be in the possession of sounder views-the Congregationalists or Independents for instance, may take a different view of such matters.
     Well, let us turn to the utterances of a distinguished Congregational minister-the Rev. Dr. Allon, for instance:
     "The Scriptures," says Dr. Allon, "of the older Dispensation contain institutions and rules which the Christian life of the New Testament has altogether outgrown." In other words, although the LORD "fulfilled all righteousness" and although He was transfigured on the Mount with Moses and Elias, thus showing that the entire Word- Historical and Prophetical-referred to Him and Him only, yet we Congregationalists, in our wisdom, see nothing in the Pentateuch, Isaiah, Jeremiah, or Ezekiel that can for an instant compare with the higher code of the New Testament. But, says Dr. Allon, "the Christian conscience avowedly transcends the Jewish conscience. But this, he also says, "only proves that the Bible is formally a history!" Not as it has hitherto, though no doubt erroneously been termed a Divine Revelation. "And if this be the character of the Bible," says Dr. Allon-i. e., as to its merely historical nature-"in what sense can it be dispensed with? As well talk," finally exclaims Dr. Allon, "of dispensing with the history of the Poloponnesian War" by Thucydides-a history in which we see nothing but signs of bloodshed, ambition, rapacity, and cruelty of the most fiendish kind.
     Are not these passages, taken as they are from discourses lately published, again sufficient to confirm our premises, viz.: that in the light of Heaven, which is the light of Divine Truth, all genuine reverence for the Word of God and for the 'Divinity of' the LORD'S Humanity is dead among modern Christians? And if you turn to the literature of the Church of England, there, also similar vastation will be apparent: in the utterances of a Colenso, who entirely, repudiated the Pentateuch, and of a Voysey, whose estimate of the Word and the LORD is on a level with that of Dr. Martinean.


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     But think you that the outer world is one iota more reverentially inclined? If so, listen to this passage, taken as it is from one of our daily papers:
     "One must be deaf and blind to the signs of the time," says this writer, "to ignore the fact that at least half of the organs of the daily press (so far as Continental Europe is concerned and notably that of Paris) are avowedly skeptical in opinion; that the hostility to the Church of some of these organs is positively rabid, that the editorial staff of at least three daily journals of vast circulation are militant Atheists; that the periodical publication called the Anti-clerical Library is exclusively devoted to attacks, retrospective and prospective, on religion and the ministers thereof; and that there is actually approaching completion, unchecked by authority, a Comic Bible-that is to say-a cold-blooded parody of the Scriptures, profusely illustrated with caricatures of the scenes and personages mentioned in Holy Writ."
     But here again it may be exclaimed by some friends of an optimistic turn of mind, "This is the opinion of one individual concerning what is termed the 'Signs of the Times;' for aught we know there may be little or no manifestation'of this dreadful atheistic spirit in other departments of literature and learning? It is not fair," they may exclaim, "to saddle an entire nation with opinions that may be entertained only by a few!" Well, in order to see that there is no ground whatever for this assumption, and that this atheistic spirit pervade society on the Continent-yea, leavens it as it were-let us turn to some of the recent utterances (that is, in 1882) of Presidents of Schools in France: "People pretend," exclaimed one of these high officials, "that we wish to have schools without God. But you cannot turn a page of your books without finding there the name of a god-that is, of a man of genius-a benefactor-a hero of humanity. In this point of view, we are true Pagans, for our gods are many!'
     "Young citizens and citizenesses," exclaimed in the same year (1882) another President of Schools, "you have just been told that we have driven God out of the schools. It is an error. Nobody can drive out that which does not exist. No. God does not exist. We have only suppressed emblems-that is, such emblems as a crucifix, of which the Prefect of the Seine said, 'It is only a question of school furniture'"! And if we peruse with a moderate amount of attention some of the speeches that were delivered during the same year in the French Senate by many of its most prominent and aged members, you will find a painful corroboration of the truth of what we have been saying with regard to the unmistakable "Signs of the Times." During one of the warmest debates that ensued on this very question, Mr. Jules Simon, late Minister for Public Instruction, exclaimed, when struck with horror at this open and national repudiation, as it were, of all responsibility to the Deity: "Teach these children, at all events, their duty toward God and their neighbor-in short, the common principles of morality." "The principles of morality!" exclaimed one of the Senators," who can define precisely what is meant by morality? Does not one individual's standard of morality differ from that of another? How then can you teach these children any particular code of, morality? And is it fair to exact a belief in a God whose existence you cannot prove?" And think you the "Signs" at home-here in this England of ours-socially or otherwise, are any more encouraging or satisfactory than they are on the Continent? If so, listen to the testimony of one-a man of the world and a member of Parliament-as contained in a long article contributed to the Nineteenth Century review, on the painful and sorrowful subject, "Is Insanity on the Increase?" "Engaged as I have been," exclaims Mr. Corbett, "for many years and under special circumstances, in studying the statistics of insanity, I have reluctantly come to the conclusion that facts and figures establish clearly the progressive growth of the malady. In 1862, in England, there were 41,129 insane people; 1872, 58,640, and in 1882, 75,072, thus an increase of 30,943 in the course of twenty years. The question arises," Mr. Corbett continues, "are there any causes in operation tending to an increased annual production of insanity, and if so, what are they? Briefly they are, intemperance, dissipation, and moral depravity. But there is still another cause," says Mr. Corbett, "which finds no insignificant number of victims-nervous excitement (of a religious kind), the speed at which the world now travels-the continuous mental strain, . . . the anxiety with some to grow rich in a hurry, . . . make many more fall out of the ranks than in the quiet days of old. Can anything be done to stem this torrent of evil? It is said," he finally exclaims, "that people nowadays are impatient of restraint, and betray a tendency to abandon all attempt at self-discipline and to yield to every impulse, whether good or bad. If true, it is sad indeed; for it is, and from time immemorial has been, an indication of national decay. The great empires of old perished not from sudden and violent convulsions, but from the moral degradation of their people-from intestinal rottenness amounting to natural insanity."
     I ask you as rational men and women what inference you can draw from all this, if it be not the one drawn for you by the LORD Himself in the Writings of the New Church-that unless He had effected His Second Coming more than one hundred years ago "No flesh could have been saved" (T. C. R. 3) that the falsities of the old Consummated Dispensation would have deluged society and rendered its existence more than hypothetical. Now it is to such a state of society-a state in which the lusts of the natural man obtain the ascendant-when a godless and material science raises its lofty head and threatens destruction to all who venture to doubt its omnipotence-its omniscience-that the words of our text apply.
     "In that day shall JEHOVAH visit with His hard and great and strong sword Leviathan the extended serpent, and Leviathan the crooked serpent, and shall slay the whales that are in the sea."
     Yes, in "that day;"-and that state to which "day" corresponds has come-it has overtaken everyone of us. And what are we to understand by Leviathan? Consult any commentary in the whole world for an explanation, and you will see for yourselves how completely you will, at last, be left to your own unaided resources- probably to your own feeble imagination-to solve the difficulty.
     In the light of genuine Divine Doctrine, however, we can dissect this passage, as it were, and lay open the treasures of meaning it contains.
     By "Leviathan the extended serpent," in the internal sense of the Word is meant, the men and women of these degenerate times, who, in consequence of possessing no spiritual truths, believe only in that which appeals to their five senses-i. e., believe only in that which they can handle or see or feel-even as the animals do.
     Is it not notorious that this is the stamp of the age in which we live. Where will you find a single scientific man of a towering reputation-a Helmholiz, a Buchner, a Tyndall, a Huxley, a Lubbock, a Lankester, a Huckel, and thousands of others in Europe and America of less notoriety-who do not indorse the doctrine-the man-made and sensual doctrine of these days-that the senses are the only criteria of truth, and whose watchword is not," Hail, bubble Brother! hail, nucleated cell!"?


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     Has not Mr. Herbert Spencer only lately, in his capacity of High Priest of the evolution school, resolved the very God idea that you and I have into a "ghost" idea, and has not Mr. Frederick Harrison, in the Nineteenth Century review, still further emphasized this truth-so called-viz., that all belief in a Deity-such as we have been in the habit of worshiping-is but a proof of the imbecility of judgment-that all outside of the positive sphere-i. e., the sphere of this world, is mere dreamland-a castle in the air! Can it not be appropriately said of this spirit-O thou "Leviathan the extended serpent!" Dost thou not alas! at the present time extend thine influence-thine infernal and diabolical and sensual influence-over the civilized globe! Dost thou not-O sensual principle! thou "Leviathan," rule as a mighty king over reason-yea, and over spirit even?
      But our text adds," Leviathan the crooked serpent,"-"extended" it is as we see only too clearly; but it is also" crooked."
     How many are there who visit churches morning and evening who listen to the sermons that are preached, and who outwardly feign assent to what they hear, and in private conversation cast doubt on the very doctrines that are dwelt upon on the Sunday? These are meant by "Leviathan the crooked serpent." (A. C. 7293; A. E. 581.) They are not only "serpents," believers at heart in the evidence of the senses, but also "crooked" serpents, because they twist and twirl, assent at one moment to a doctrine and then deny it when convenient, yea, even ridicule it in private conversation.
     But when, alas! such is the state of society-or at all events a large and growing portion of it-there is but one result-the "hard and great and strong sword" must visit them. This "sword," which then operates, is the false destroying the truth. A "sword" may be the means of self-defense and of good-it then resents Divine Truth, and it is this sword that the LORD brings or puts into our hands. ("I am come," He says, "to bring a sword upon earth.") It also represents falsity, truth perverted, and for such it stands the in the text.
     Once, however, falsity acquires such an ascendant over the natural mind, when the sensual principle, the "extended and crooked serpent Leviathan" has been voted a king, then all the "whales" of the mental sea must perish. "Whales," as the largest of fish, represent the scientific in general (A. C. 7293), those gigantic principles of the external mind which may be turned to either weal or woe, and in our text we are told that the scientifics of the natural mind in consequence of being brought under the dominion of the mere senses would infallibly lose all power. i. e., perish. In other words, "shall slay the whales that are in the sea." But when this state is reached, or is about to be fully reached, the LORD interposes. While He confers freedom upon man in all things, even to do harm if he wishes, and to destroy everything in himself that is truly human, He takes care that the " remnant," the "elect," the "salt of the earth," shall be kept free, if possible, or out of the way of destruction when it threatens or thunders at the door. In "that day," that state of society, when everything is apparently giving way, when war and murder and dynamite conspiracies endanger everything, even the existence of animals, and when no assistance can be obtained from merely human sources the Lord calls on us to raise our voice to Him. "In -that day answer ye unto her," and unto whom? Why, receive assistance in your distress from the genuine Doctrines of the LORD which are now revealed from the LORD, and which are absolutely perfect, of ineffable symmetry and beauty, and turn your back on the "abomination" around you.
     "Answer ye to her," unto the true and beautiful "Bride," the "Lamb's Wife," not to the adulteress-that system of false Doctrine which tells you that there are three Gods and it may be, one Goddess!-but let your song be thus, "a vineyard of pure wine. "A "vineyard" stands in the Word for Divine truths of a spiritual nature. (A. E. 375.) And it is because the vine represents the same thing-spiritual truth- that the LORD exclaims: "I am time Vine, ye are the branches," He is the source of our spiritual wisdom or truth, and therefore turn to Him.
     And then our text adds: "I JEHOVAH do keep it." His eyes are always upon these pure truths of heavenly origin, the pure wine of His vineyard, and do not suppose that they will ever fail in the long run of doing their appointed work. We may be a handful at present I who are receivers of these pure truths; but remember there is power in truth, even of a natural kind, but in spiritual truth there is all power, and in time all opposition will in evitably give way.
     One Angel of Heaven is more than a match for the devils of Hell, because he is one of the forms of Divine Truth which has all power in it and is the "most essential reality." (A. C. 6880 and 7004.) Only we must be brave; we must cease to squint mentally; we must stop drinking the sweet and the bitter, the true and the false, at the same time. In the words of the LORD, "Come out of her, my people, that ye partake not of her plagues." If we quit the abode of profaned truths, the Lord "Vineyard of pure wine" shall never lack genuine influx. Every spiritual truth shall be adequately confirmed by a natural truth. "I will water it every moment." All the genuine truths of Revelation shall have their appropriate ultimates in the natural world. There shall be no jarring, no collision, between the spiritual truths of heavenly origin and natural truths; the former shall be as the essence, the latter as the form; the one shall be within the other, the spiritual within the natural, like the mind within the Brain. "I will water it every moment." As our science progresses, i. e., true science which recognizes spiritual causes and is imbued with a genuine, a Heavenly affirmative principle, in the same degree will every natural truth tend to strengthen us, to shower our path with blessings, for in that day "there shall be an altar to JEHOVAH in the midst of the Land of Egypt; and a pillar by the border thereof to JEHOVAH."
     Be not afraid, for the LORD mercifully promises "I will water my Vineyard every moment, and I JEHOVAH will do this lest any should injure it-I will keep it night and day." The Divine protection can never be withdrawn from us on account of our possessing these spiritual truths of heavenly origin, "the pure wine of the Kingdom." In all the states we may have to pass through, some represented by "day," others by "night," the -LORD our God shall be our "shade on the right hand." His mercy toward us shall endure for ever and ever.
Title Unspecified 1885

Title Unspecified              1885

     THE Rev. A. O. Brickmann is at work on a new German catechism.


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CONVERSATIONS ON EDUCATION 1885

CONVERSATIONS ON EDUCATION              1885

     [Continued.]

     I HAVE dwelt at some length on the Sense of Touch, and on the reasons, drawn from the Teachings of the Church, for a most careful education and instruction of this sense, because it is the common or general sense to which all the other senses refer themselves, and because it is by the presence of this sense inmostly in all the other senses that they are made capable of being media of communication between the world without and the world within man. What, therefore, is true of this common sense is true of all the others, which are related to it as parts are related to a whole.
     Before proceeding to some particulars in the subject of the instruction of the senses, I wish to introduce here a Divine teaching from the Writings which may give us more light to see and more strength to grasp the true things involved in the matter of our present study. And after this I may be permitted to attempt to meet a question which I have fancied, or perhaps felt from the sphere of your thought, was arising and taking shape in the minds of some of the practical ones of the class. First, then, we are taught as follows:

     Man, from his infancy even to boyhood, is merely sensual, for in that period he only receives terrestrial, corporeal, and mundane things by the sensuals of the body; from these, also, are his ideas and thoughts at that time communication with the interior man has not yet been opened, only so far that be can seize and retain those things; the innocence which he then has is only external, but not internal, for true innocence dwells in wisdom. By the former, namely by external innocence, the LORD reduces into order those things which enter by sensuals. Without the influx of innocence from the LORD ism that first age not any thing fundamental would exist upon which the intellectual or rational, which is proper to man, could be built up.- A. C. 5128.
     The senses serve as means to open the organical vessels of the external man, and these, as they are opened receive the influent light of the internal.- A. C. 1583
     From the internal, i. e., by the internal from the LORD, comes all perception-it is from no other source-not even sensation. It appears that sensation, and also apperception, come from influx from the external; but this is a fallacy, for it is the internal which feels by the external; the senses placed in the body are nothing but organs or instruments serving the internal man, that he may feel the things which are in the world; wherefore the internal inflows into the external that it may have sensation in order that thence it may apperceive and be perfected, and not vice versa.- A. C. 5779.

     And now for the question. It appeared to me as if this query had taken form in the minds of some who are deeply interested in the practical work of teaching: "Why are the things which have been advanced pressed upon our attention when we have no opportunity of applying them in the discharge of our special functions? Infants and little children are not placed in the care of Teachers, but, as a rule, remain in the parental home during the period when the first education, of which you have spoken, ought to be going forward." In reply would say that, aside from the important point that Parents-all Parents, mothers and fathers-are or ought to be the first Teachers of their children, and that learning how to perform their duty as Teachers ought to be a serious part of the preparation of all young persons for the Married State;-aside from this, I say, the objection implied in the question will not avail to take the knowing and doing of the things before presented out of the sphere of the Teacher's work. Theoretically, it is true that all, or nearly all, of the first sensual education and training of children is done at home; but, practically, little of it is done consciously, systematically, and with due regard to the instruction that is to follow. What work is done in this way is imperfect, and all experience shows that the Teacher who would, in such cases, do thorough and systematic work with the children placed under his charge, must begin by largely supplementing, amending, and ordering the sensual things of the little minds before him. And, even under circumstances of well-done home work, the conscientious Teacher will carefully examine and review what has been done, and what the actual result has been, with the view of knowing the foundations upon which to rest his own work, and for the purpose of renewing, reviving, and deepening the early-made impressions, and of extending and strengthening the store of remains laid by as seeds for future growth and cultivation.
     But to proceed. We are taught that

     In all and single things which exist, not only in the spiritual world, but also in the natural, the Common or General precedes, and into it are afterward inserted things less common, and finally particulars. Without such an insertion and fitting in nothing can possibly inhere, for whatever is not in some common or general and whatever does not depend from some common or general is dissipated.- A. C. 5208.
     With the man who is reforming, common or general truths are first insinuated, then the particulars of common or general truths and lastly the singulars of particulars. Particulars are arranged under generals and singulars under particulars.- A. C. 5339.

     To these teachings we add the following:
     So long as common things are not known, the single things of the same subject cannot fall into any light, but into mere shade. Common ideas precede; unless they do, the singulars have no lodging into which to enter. In a lodging in which is mere shade they do not appear, and in a lodging in which there are falsities they are either rejected or suffocated or perverted, and in one in which there are evils they are derided.- A. C. 4269.
     If common or general things have not been previously received, particulars cannot be admitted-yes, they cause tedium, for no affection of particulars exists unless the common or general things have previously entered with affection.- A. C. 5454.
     The order of teaching and learning in the Word is from the most common or general; wherefore the sense of the letter abounds in such most common things.- A. C. 245.

     Regarded in another way or in another series, the most common or general is the Most Ultimate or the very last, in which all prior things are together. (T. C. R. 210.) "The ultimate is the complex and containant of all prior things." (D. L. and W. 215.) And this ultimate is "the gate of heaven;" for it is the earth or the lowest natural on which is set the ladder, the head of which reaches to heaven, on which the angels of God ascend and descend, and standing above it is the LORD. (Gen. xxviii, 12-15.) All order closes or terminates in the ultimate-i. e., in nature-and this closes or terminates in its last or most ultimate plane, the Mineral Kingdom. Out of this ultimate there is apparently an entrance and a lifting up to interior things, because it is the natural mind of man by which the things of heaven-that is, of the Lord-inflow and descend into nature, and by the same mind the things which are of nature ascend. (A. C. 3702.) The natural mind, however, is only apparently an entrance to interior things.

     It appears to man that the objects of the world enter by his bodily or external senses and affect his interiors, and thus that the entrance is from the ultimate of order to those that are within. But that this is an appearance and a fallacy is evident from the general law that posterior things cannot inflow into prior things, or, what is the same, inferior into superior things; or, what is the same, exterior into interior; or, what is still thief same, the things which are of the world and nature into those which are of heaven and the spirit; for those are crasser-these are purer; and those crasser things which are of the External or Natural Man exist and subsist from these, which are of the Internal or Rational Man. The former cannot affect the purer things, but are affected by the purer.- A. C. 8721.


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     From these teachings it is evident that when an intimate or common thing enters into the natural mind this does not affect the interior by flowing into it, but by offering a plane for the inflowing of the interior into that exterior or ultimate thing. And hence do we learn the use of this apparent gate of entrance to heaven to be the formation of successive planes in the natural mind, into which heaven may descend and there build up for itself a sure and everlasting foundation. Hence is it of order that the most common or general things of the Word-its letter and literal sense-should first enter the natural mind for the laying of a foundation of spiritual and Divine things, and that the most common or general or ultimate things of the natural world should first enter the natural mind, or the sensual plane of the natural mind, to the end that there may be an earth provided and prepared on which to lay the foundation-stones of the Word, or of the knowledges of spiritual and Divine truth, which are the angels ascending up the ladder to the LORD standing above and descending thence again to the man lying on "the holy ground, which is none other than the house of God."
     We have spoken of the sense of Touch as the common and most ultimate perceptive of the sensual part of the natural mind. We can now see how by creation it has been provided and adapted to be the threshold, as it were-of the "gate of heaven." By the ultimate or common sense of Touch the ultimate or most common thing of the world of nature, the Mineral Kingdom, enters into the natural mind and forms the foundation-plane for the influx of interior things out of heaven from the LORD above heaven. And, as we have also seen, all the other senses refer themselves to this common sense and are this sense in their inmost forms; so also do all the things of the Vegetable and Animal Kingdoms of the earth, which enter by the senses into the natural mind, refer themselves to this common or ultimate kingdom and are this kingdom in their very inmost forms; for to this kingdom, in the fullest and highest analysis, belong the natural fire and light, the atmospheres, the waters, as well as the rocks or earths, which hold all things together and terminate and fix them in one solid globe. And so we can see why it is that we are taught concerning man, in application to our subject, that

     As to his body, he was created a little world for all the hidden things of the natural world are reposited in him; for whatever hidden thing there is in the ether and its modifications, this is reposited in his eye; and whatever is in the air, this is in his ear; and whatever invisible thing floats and acts in the air, this is in the organ of smell where it is perceived and whatever invisible thing is in the waters and other fluids, is in the organ of taste; even the changes of state themselves are in the sense of touch everywhere; besides that, things still more hidden would be perceived in his more interior organs, if his life were according to order. Thence it is evident that the descent of the Divine would be by man into the ultimate of nature, and from the ultimate of nature the ascent to the Divine, if only the LORD were acknowledged in the faith of his heart-that is, in love as his last and First End.- A. C. 3702.

     The life of man, according to order, is the one great, ultimate end of all the giving and doing of the LORD. This is the end of His giving the Word, or coming to men in the form of the Word; this is the end of His fulfilling the Word, or Himself in the human on earth; this is the end of His coming again in the clouds of heaven, with power and great glory, and this is the end of all education and instruction. The Divine Doing is One, and the Interpretation 'is One.
     To repeat, the human senses receive their instruction by means of the objects which are material things of the natural world. By these objects are produced sensations; by sensations the mind is affected, and the man, who is the mind, becomes cognizant of a thing or of things. A thing, thus introduced into the mind, constitutes by impression on the substances of the outermost of the natural mind, in which all influx from the spiritual world terminates, a plane or condition of reception. In point of fact, as we have seen, the first plane so produced is from a most general and obscure sensation and impression of substance and form, introduced by the common sense of Touch. And being the first and also the most ultimate plane in which influx terminates (A. C. 5651), it is a general or common ground on which all succeeding instruction is to rest, for by means of it there have been posited in the lowest sensual forms of the human mind the ultimate correspondent images of the Divine Love and Wisdom of the Lord, into which can inflow and be deposited from Him the ideas that there is a God, that He is One, that He is Man, and that He is the Creator of the universe and the all in all of life and existence, etc., etc., etc. Given the first sensation and most obscure perception of substance and form, and the plane receptive of influx from the Divine produced in the outermost forms of the natural mind, it is evident that I succeeding sensations proceeding from the same cause will impress on the sensory and introduce into the first receptive plane the rudimentary forms of a perception of extension and duration, or of space and time, as the two universal conditions of nature, and thence proper to all natural substance and form. By this addition to the first plane there is given to it an ultimate form, receptive of influx, depositing the seeds of ideas concerning the infinity and eternity of the Lord, of His Love and Wisdom, and of all good and truth from Him; for the extension of space corresponds to the Infinity of the Divine Love or Good, and the duration of Time corresponds to the Eternity of the Divine Wisdom or Truth; and Substance itself is the Divine Love, and Form itself is the Divine Wisdom.
     As the rudimentary forms of the ideas of extension and duration or of space and time are derived from a collocation of many sensations and impressions of substance and form, introduced by means, of Touch, so will the contact of a substance taken from the ultimate Mineral Kingdom produce a series of sensations, forming a series of planes receptive of influx for the storing up of remains, all deriving their quality from the first sensation and impression of the Divine Love of God-Man.
     Let, for example, a stone be placed in the hand of an infant, there will follow on the first sensation produced by the contact with the mineral substance a feeling of pressure succeeded by a sensation of weight, causing the hand to drop down to some place of rest and the fingers to close upon the object held in the hand, and thus to distribute the sensation of its presence to the whole palm. In the pressure there is the fact of an acting force and of a re-acting force; in the weight there are the same forces, acting and re-acting with the solidity, density, quality; quantity of the mineral substance, added to the superincumbence of the atmosphere and the attraction to a common centre, involved in what is commonly denominated gravitation; in the dropping of the hand or yielding to the pressure, there is introduced a new element into the series, or, if you please, a new series, which is continued in the contraction of the fingers and the closing of the whole hand on the object. Pressure and weight produce a muscular expansion when they are not or cannot be resisted, which is arrested only when "the hand is freed from them by the removal of their cause or when it finds a support in some substance capable of resisting them. When resisted, on the other hand, pressure and weight in the palm produce a muscular contraction, in consequence of which the palm of the hand and the fingers are brought into contact with the substance which causes the sensations of pressure and weight, and by this contact there is produced in the common sensory a perception of the dimensions of that substance. The little hand of the infant measures the stone lying in its feeble, unconscious grasp.
     [TO BE CONTINUED.]


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ELEANOR 1885

ELEANOR       EDWARD POLLOCK       1885

     CHAPTER XI.

     The old story and the old road again.

     MRS. Davis was not a vulgar woman. When she voiced her yearnings, as she often did, for the white robes and golden crowns of the saved, it was in a genteel manner and in phrases that, if trite, were rather poetic. She longed for rest from the "turmoil of life;" for the "quiet of the peaceful grave;" for the time when she could "join the glad throng beyond the river." Such were her yearnings when well, but when sick she usually got very much frightened.
     Her illness, mentioned in the last chapter, was quite severe, though more painful than dangerous, the doctor told her. But his word did not allay her fears, and on the third day of her sickness she begged her husband to telegraph to her favorite brother, Dick, that she was dying. He obeyed her at once, though he knew that she was mistaken. Mr. Davis was a quiet, submissive man, and advancing years had taught him that earthly peace was found only by holding no opinions contrary to those of his wife. Dick arrived in time to join her in a very good supper. She was languid, and calmly talked of death. "I suppose that my time for leaving this fleeting world has not come yet."
     On the afternoon of the next day Dick listlessly sat by the open window in his sister's room, while she reclined on a lounge and dozed, for the weather was very warm. He had taken a walk this morning along the path he had trodden so often the preceding autumn. As the familiar scenes opened before him, the fields, fences, bushes, stones, and, lastly, a distant glimpse of the brook, his old feelings returned with tremendous force, and he could but doggedly turn his back on these silent friends and retrace his steps. For months he had I been fighting his "passion," as he termed it, and had conquered so far as to become a silent man, with but few traces of the careless boy of the few months before. He sat now gazing vacantly' out of the window, as oblivious to the rich green foliage, the scent of the June I roses that stole into the room, or to the faint hum of the bees, as he was to the peaceful sound of Mrs. Davis' slumbers. He saw nothing, heard nothing, thought nothing, but sat hopeless, for his short morning walk had shown him that the delight of his life still stood opposite to duty and honor. At last the door opened and Mrs. Davis' servant put her head in and said:
"Mis' Davis, Miss Mayburn is here to ax how you are, and if there is anything they can do for you."
     "A nice time to come, after I have recovered," said Mrs. Davis, acidly, becoming very wide awake at once.
     She said that they'd just heard tell that you was sick," continued the servant.
     "Very well, 'Liza, give her my compliments and tell her that I am a little better, but cannot receive callers and do not require any assistance." Then, as the girl withdrew, she turned to Dick, who had arisen and was restlessly pacing, or rather raging, up and down the floor, and said: "She has heard that you are here."
     "Don't talk that way about her to me, Kate!" he exclaimed, facing his sister.
     "Well, you need not speak so savagely to me; perhaps you had better go down and see her, since she has taken the trouble to call-on you." and saying this, Mrs. Davis fell back on her pillow.
     "So I will," he answered, as he flung himself out of the room, closing the door behind him with emphasis. He would see her once more; he would be cold and formal; she did not and never had loved him; perhaps seeing her once more might cure him of his misery; if not, no matter, it could not harm him or her; one more meeting and then-he cared not what became of him.
     He rapidly ran down the stairs as 'Lisa shut the door, after delivering her curt message; waiting until she had withdrawn, he softly opened the door. What a leap his heart gave! No; there was no cure for him in the sight of her, nothing but a mastering desire to be with her once more. He wheeled around to get his hat. Where was that hat! wretched hat! base hat! to perversely hide when wanted as never before! He tore through the house; up stairs, three steps at a time; down again with a furious rush, until 'Lisa, alarmed at the commotion, looked in from the kitchen and exclaimed: "La! Mr. Dick, whatever is the matter?"
     "Where's my hat?"
     "Right there on the floor beside you, where you threw it this-"
     He snatched it up and was off before she could finish. He ran down the path to the gate that led out on the road, but no one was in sight in the direction that he was wont to take; he was about to heap bitter abuse on the cause of his delay, when, glancing in the other direction, he saw her. His favorite short-cut across the fields had too many fences to suit her, and she was returning by the longer road that led through the forest. He hastened after her, and hearing his footsteps she turned. A flash of something lit her face, but it was quickly merged into a friendly welcome. "This is a surprise; I did not know that you were here."
     "I arrived yesterday," he replied, heroically striving to keep his voice under command. "I am glad to see you again. Miss Mayburn." They shook hands very decorously, exchanged a few formalities of greeting, and an awkward pause followed.
     "I suppose your sister sent for you?" she said, breaking the silence.
     "Yes, she sent for me."
     "We heard of her illness to-day, and father sent me over to inquire, and offer any assistance that we could give."
     "Your kindness met with a poor reception."
     Ignoring this, she said: "I was glad to learn that she is better."
     "Yes; Kate is all right. She got scared, as she always does when sick, and telegraphed for me."
     There are certain 'conversations that are so difficult to maintain that every available word is a treasure; this was one, and Eleanor was about to reply, "What a pity that you had your trip for nothing," when its inappropriateness struck her, and she checked the half-formed sentence and slightly smiled.
     "What are you laughing at, Nellie?" he asked, in an aggrieved tone, and unthinkingly lapsing into the old familiar name.


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     "Nothing, Dick."
     "Is it this rascally hat? I had trouble enough to find it. I saw you in the yard, and wishing to speak to you I looked for my hat, and after searching every room in the house, where do you suppose I found it, Miss Mayburn?"
     "Really, Mr. Gray, I cannot imagine where."
     "Right on the floor beside me."
     "You must have searched rapidly to have visited so many rooms in so short a time."
     "I did; my speed would have beaten that of a race-horse." At this she laughed, and thereat he chose to get highly offended; that she should look as happy as she did and be able to laugh while he was so wretched and gloomy was too much, and he said, elaborately, "I beg your pardon for using such a sinful comparison; horse-racing is almost as wicked as dancing."
     She was not offended at his rudeness, in fact, it rather pleased her; had he come as careless and light-hearted as he once did she would have been secretly disappointed. She replied: "Do you really think it is?"
     "You know what I mean," he said, viciously kicking a stone out of his path. Then, as she kept silent, "Miss Mayburn, I have no right to talk to you. I beg your pardon."
     "It is not necessary, Mr. Gray."
     "There now-I have offended you," he said, hoping that he had, for anything would be better than seeing her so cheerful.
     "You have said nothing to offend me, I assure you."
     "No, I suppose not; what I say isn't of sufficient importance." Of this bit of pure ill-humor she took no notice. Then he changefully said; "Please do not mind me; since I last saw you I have been in trouble-I am all out of sorts."
     "I hope your troubles will soon pass away."
     "So do I, but it is hoping in vain."
     "Perhaps you take too gloomy a view of things; every one's troubles are lightened in time. Mine generally are."
     "Have you had troubles too?" he asked hopefully.
     "Yes," she replied; "but nearly all of them have left me and I am happy-or nearly so."
     At hearing this he frowned, and, after walking a short distance in silence, asked, in an icy tone, "Do you object to my walking home, or, at least a part of the way, with you?"
     "Not if you wish to; why should I?"
     Glum silence.
     "I hope you will call to see father and mother before you go home."
     "Thanks," was his brief response. ("She does not care for me a particle. Phil was right.") Then aloud, and with an attempt at ease that was a miserable failure, "How is Mr. Plowman?"
     "He is well, and, I believe, very happy."
     "What right-why is he so very happy?" frowning and looking at her sharply.
     "Engaged people have a right to be so, haven't they?"
     She smiled and slightly turned away her head; it was a cruel act.
     He stopped short and seemed to shudder, as in a dead voice he said, "I wish you joy." Then, after a low "Good-bye, 'Nellie," he turned, and with lifeless steps left her.
     This was carrying the matter too far to suit her, and after watching him a moment she said, "Dick!"
     He stopped, but did not turnaround.
     "Before you leave me," she said, "I wish to correct your mistake; it is Molly that is to be congratulated, not I. Good-day." And saying this she resumed her walk-very slowly;
     "You don't say so!" he exclaimed, in a joyous voice, and at her side again in a moment. "I haven't heard anything that pleased me so for an age. I certainly must see them and offer my congratulations."
     His past sufferings seemed happiness when compared with the bottomless depths of despair that for the moment had yawned before him-anything but that! The reaction seemed to restore, for the time, the Dick of other days; his gloom and moroseness vanished as he now fared gayly by her side. They talked of the engaged pair, of events of the last autumn, of the brook, the maples, and of "old times" generally. While so talking they left the main road and followed a branch one that led them to a forest, on the border of which Dick stopped, and after looking about a moment said:
     "Here it was that I first met-no, not met, but first spoke to-a Miss Mayburn and asked her if I might have the pleasure of seeing her home."
     After taking a quick look about, she replied:
     "And this is the spot, the exact spot-you should stand a little nearer that stone and rest your foot on it-where a Miss Mayburn first thought that a Mr. Gray was a little affected."
     "You did! Why, did I put on the airs of a rescuing knight?"
     "No. But the idea of asking one that question who had been trembling and clinging to you as I had!"
     "Well, you know, what else could-"
     "Stop!" said she, holding up her hand. "My knight of that day needs no defense."
     "To hear is to obey, your majesty," he replied, with a low bow. "But permit me to humbly remind you that he was affected."
     "You are unable to comprehend. His was a knightly affectation."
     "Did you comprehend him?" he asked, half lapsing from the playful tone.
     "I think I did," she answered; and then they resumed their slow walk along the old, unused road through the forest. Two walls of June foliage arose on either side and formed an arched roof above them. In the cool, green shade of the woods another change came over him-a vague feeling that the present was but a dream from which he would soon awake. But this fancy caused him no anxiety; he was for the present in a world where sorrow was unknown-where was no past to regret, no future to dread-where was only the present, with its calm and tranquil happiness. It was a moment of rest.
     After a long interval of silence he asked:
     "Am I so very much changed?"
     To this question-apropos of nothing said before, but which seemed perfectly in keeping to her-she answered:
     "Yes; very much. Do not you think so, too?"
     "No," he answered, slowly shaking his head; "I fear not."
     She saw the meaning of this reply. Follow the path of duty as he would, his love was still the same. But yet she asked:
     "Why do you fear?"
     For an instant a rushing impulse to throw duty to the winds swept over him; but only for an instant, and then he quietly replied:
     "I cannot tell you. It is of no importance; and, to change the object, though not the subject, I think that you also have changed."
     "Is it for the worse?"


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     "No," he replied, as though speaking to himself. "No; for the better. And yet I once thought that could not be."
     "That is bold flattery," said she, with an attempt at lightness of speech.
     "This is perhaps the last time I shall ever see you, and I am speaking what I believe to be the truth. Has there not been a great change in you?"
     "Why do you ask?"
     "I do not know, I do not know" (slowly shaking his head). "The change is-but I do not know what it is. In this dream there seems to be not one discord, while in the old-"
     "There was a discord."
     "Yes."
     "And has that discord ceased?"
     At this question he started as a veritable sleeper awakening, but before he could reply, she darted to one side of the road and called to him:
     "Now, Dick, tell me, do you remember this place?"
     He walked across the road and, standing slightly in front of and with his back toward her, he said:
     "I stood this way."
     "Yes, that's right; and I held on to you this way."
     "Yes, and I gazed up at the old tramp and felt afraid of him."
     Giving him an impatient little push, she said:
     "Did I not tell you that you should not slander my knight of that day? He knew not fear."
     Relapsing into his previous state, he turned and, after looking at her a moment, said:
     ""All that happened ages and ages ago. It was but a dream, after all-just as the present is. I shall soon awake to the real."
     "What is that?"
     "Misery!"
     "Dick, why do you persist in talking so?"
     "A dreamer cannot control himself can he?" he replied; faintly smiling.
     "Perhaps your misery was the dream?" He shook his head.
     "Were you happy then-and now?"
     "Yes, nearly so-completely so-but for that black phantom that is hovering near you-"
     "Where?" she exclaimed, in a frightened voice, looking over her shoulder and drawing close to him as she had once before in this place, for he had spoken as though he saw the terrible thing.
     "It is the gloomy spectre of an old Book."
     A beautiful light shone in her eyes as, raising them to his, she replied, "That spectre has fled from me forever."
     "Nellie!"
     "Yes, the old Book of Sermons and all belonging to it have fled before the Books of our Lord and his Light."
     His morbid fancies were dissipated as by a flash of lightning, and he trembled now with quick life as he extended his arms, but instantly there arose the thought, "She does not love me," and he let them fall again-dead. She was not prepared for this sudden change in him. She did not know how faithfully Phil had obeyed her injunctions. He stood in down-looking silence, and she nonchalantly plucked a leaf from a bush and as she played with it said, at the same time carefully suppressing all her previous glowing enthusiasm: "Yes, since I saw you last fall I have read a great deal in the Writings and fully' accept them. I may not fully comprehend them, but I have faith," smiling at the term, "that I they are Divine Revelation. I accept in them even that which I do not understand. Is it rational for me to do so?"
     "Yes-no-I don't know," he replied, not heeding what he said at he stood absorbed in his new trouble. She, too, for the first time to-day was not happy. Perhaps she had pictured something quite different from this. She hummed a little air to make her assumed indifference seem natural. At last it dawned upon him that he must say something.
     "You cannot have read much, for you have but one book-the one I gave you."
     "I have a number of others, but I have twice read the one you gave me."
     "Did you buy them?"
     "No; they were sent to me by a gentleman friend."
     "What is his name?" demanded Dick, with a touch of savagery in his voice.
     This bit of impoliteness did not displease her, though I she drew her little self up in a dignified manner as she replied: "I do not recognise your right to question me in that tone, and I do not know whether the gentleman wishes his name known."
     "Is he ashamed of it?"
     "No; he has nothing to be ashamed of. He is a man I admire."
     "I-" began Dick, hotly, and then checking himself, "but, pshaw! it doesn't matter. I'll not pry into your secret."
     "It is no secret," she answered, haughtily. "As he has not told you himself, I thought perhaps he might wish it concealed. But there is no reason for concealment. It was Mr. Brown who sent them to me."
     "Phil!"
     "Yes."
     With a look of amazement he said: "There is something in all this that I cannot understand."
     "Is there, really!" she replied, her haughtiness vanishing as she glanced up at him, with a look that caused him to do what perhaps he should have done sooner- gather her into his' arms. Of course, from a purely logical point of view his premises did not justify this conclusion. But there is something in such matters that route logic every time. Having now, so to speak, clasped his conclusion close to his heart, this illogical Dick proceeded to his premises. Said he: "Nellie-darling, why could not you have changed your feelings toward me when you changed your faith?"
     "Why should I, Dick?" replied the sweet young conclusion.
     "Because I love you so. I have suffered so much."
     "Have you? Poor fellow."
     "Cannot you change now? Cannot you learn to love me-just a little?"
     Just a little! O foolish boy! But it is in keeping with thy illogical course in this matter. Still, it is an old old request, and, though absurd, its meaning is always comprehended by those to whom it is spoken. Eleanor's reply was as true as she was, and though whispered he heard it: "I have no need to learn." Then the misery that so long had beset his soul was swept away and a great peace reigned.
     In time he asked: "Why did you tell Phil that you did not love me, when you knew I was dying for you?"
     "I did not tell him so," she replied, indignantly. "What did he say to you of the meeting he had with me?"
     "I said that he first asked you if he might hunt on your father's place."
     "Yes, so he did."


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     "Then he told you that I had gone home. Nellie, that 'going home' was worse than death to me."
     "I'm glad of that, but it is past now. What did he tell you that I did when I heard that you had gone home."
     "That you merely said: 'Has Dick gone home?'"
     "Yes, yes, go on-only I didn't say it in that way."
     "How did you say it?"
     "That doesn't matter now, I'll tell you some other time. Let me hear more of what Phil told you."
     "Well, then he said that you had a little chat together."
     "Chat!"
     "And that you seemed to have a pretty fair opinion of me, for when he pointed out my demerits you playfully told him that he was 'old.'"
     "Well, I declare!" ejaculated Miss Eleanor.
     "And then," continued Dick, "after an amicable talk you parted the best of friends."
     "But when did he tell you that I did not-" her eyes completed the sentence.
     "He didn't say it in so many words, but the way he told me the story made me believe that you did not, nor never had, loved me in the least."
     "Then Phil is a great big story-teller." Such are the thanks that a steady-paced philosopher got for obeying a young girl's request.
     "What did you say and do on that day?" asked Dick.
     "I'll tell you all about it some time."
     "I remember now," mused Dick," that after he had told me the whole story, and I, feeling sick, tried to glean one grain of comfort by questioning him, that he then told me that you leaned your head against the maple tree and wept as though your heart would break."
     "Did he? Well, we must forgive him."
     "Yes, poor old boy, he meant right, I know, even if I do not fully understand him, and we will forgive him," said Dick, pitying the whole world
     "Yes, he showed that he meant well by sending me so many books that I sorely needed."
     "I wonder how he came to send them to you?" "Maybe he thought that they would do me good-and they did."
     "Yes, I suppose so." Then, "Nellie, it was not a dream after all."
     "No, it was not a dream."
     "It is far better than any dream ever could be."
     "Yes, far better."
     A long silence; the sunbeams filter down through the green leaves and silently play about the young pair, while through the old forest the breeze softly whispers; then:
     "Nellie, this the dearest place in the world to me."
     "Why, Dick?"
     "Because here where we stand the truest and best girl in the world came to me once for protection-"
     "And came again for love."
     [THE END.)
Title Unspecified 1885

Title Unspecified              1885

     The Training of Ministers for the New Church, an address by the Rev. R. L. Tafel, A. M., Ph. D., delivered at the second annual meeting of the New Church Educational Institute, has been published in tract form.
Title Unspecified 1885

Title Unspecified              1885

     The Rev. Messrs. E. R. Tuller and Adolph Boeder, of Vineland, N. J., expect to issue a small Sunday-school paper on the 15th inst.
SPIRIT OF THE WORD 1885

SPIRIT OF THE WORD              1885

     IT is a canon of the New Church that they who have embraced its interior truths must no longer fix their attention on the literal sense, but on the spiritual sense. "While the attention of the mind is fixed on the contents of the literal sense, the internal contents do not appear, but when the former become as it were dead, then first the latter are presented to view." (A. C. 1408.) Hence the evil of fixing the mind on certain passages of the literal sense and using them for incantations in remedying natural evils. Hence the evil of fixing the mind on the literal sense of the words used at the sacraments and believing these words all-sufficient no matter what the sense is in which the officiating minister and they who surround him put into the words.
     It has often been asked, "Has not the literal sense any application?" The Doctrines answer distinctly, No; not by itself, but only when the internal sense shines through and illumines it. "The letter killeth, it is the spirit which quickeneth." The Doctrines say: "Corporeal things must die before man can be born anew or be regenerated; yea, the body itself must die before man can be admitted into heaven, and see the things of heaven. So it is with the Word of the LORD: its corporeal parts are the contents of the literal sense." (A. C. 1408.)
     This the LORD teaches when He says concerning John the Baptist: "What went ye out to see? a man clothed in splendid garments? They that wear splendid things are in kings' houses." It denotes that we are not to be in externals, but in internals, wherefore He adds, "What went ye out to see? a Prophet? Yea, I say unto you, and more than a Prophet," where Prophet denotes the externals of doctrine and of worship. (A. C. 2576.)
     These words have also another meaning allied to this: namely, that the Word is more than any doctrine in the world, and more than any truth in the world. Hence he who has once entered the New Church where the Word is in its purity has no need of going to the scientific or literary world for even natural truths. All truth-celestial, spiritual, moral, civil, scientific-is in the Word. Hence the duty with New Churchmen to educate the children, as well as themselves, in the sphere of the Church and keep them out of the sphere of the world. "What went ye out to see? a Prophet? Yea, I say to you, and more than a Prophet." "There has not risen among those that are born of women a greater than John the Baptist." A Prophet in the internal sense means Doctrine, and they that are born, or the sons of women, are truths.
INFINITE PRESENCE 1885

INFINITE PRESENCE              1885

A BRAHAMANIC legend runs somewhat in this wise:
     An earth spirit of low rank in the Hindoo myriads of Divine Intelligences, on witnessing a fearful wrong done on helpless innocence by an earthly tyrant, who, by rites and penances, had acquired a superhuman power and was unassailable by any human force, was so filled with pity for undeserved suffering, that he determined, led by an influence without himself, to seek redress. To surely accomplish this he would appeal to the highest authority; not to any demi-god, not to any dweller in a dewy loka or lower heaven, but to the dread Siva himself-to the omnipotent Destroyer of the Hindoo Trimurtri of Brahma, Siva, Vishnoo. Yes, he would seek the grand and sole executive Potentiality, the unassailable One, the unapproachable God, who was, in his destructive power and personality, the One Force of the Universe. And he would seek Siva in his own abode; the ineffable light in which he dwelt, he would fall before him, he would tell his tale of wrong, he would appeal to the mighty power who would redress that wrong, and could he doubt of success?

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No. Filled with holy zeal, he sprung upward from earth, he passed through the lower heavens, he reached the summit of Mount Mern, he left behind him the heaven of Indra or the God of Nature, and Mount Calasay, the portal of the highest heaven, came in sight. Sustained by the same divine power which had maintained his flight thus far, with untired wings he passed the mighty gates of the higher Gods-nay, he soon rose above the heaven they guarded, and as the Swerga faded from his view beneath him, above him appeared the table of pearl, on which were written the decrees of Siva, and the silver bell, whose faintest tone to any but divine ears was as the crash of a million earthquakes. He was coming to his goal, into the presence of the mighty One. His heart was burning with his zeal, his lips were framing a fitting form of words for his prayer. But as the consciousness of his being in the presence of Omnipotence came more fully to him, his thoughts could find no utterance, they were turned to the God, before whom, with bowed head and folded hands, he stood. Soon the consciousness of his desire faded away; nothing was left, as it were, of himself, all was of the infinite Being, not of the finite creature. And the pearly table, leagues in breadth, where was it? Gone! gone from sight, from thought, from recollection. And the mystic bell had vanished alike from sight and memory. The sense of existence, of himself, of anything, had disappeared. All consciousness had left him; light and darkness were one; past and present and future were identical; everything of nature, of heaven, of soul, of spirit, all were gone, for there was nothing but the Infinite with him. No more could be borne, for swifter than he had risen: he fell, and falling, a voice, which was not a voice, but a sensation filling his whole soul, touching every heart chord, and vibrating in every nerve, seemed to say in tones inaudible) yet louder than the thunder of Indra: "The wrong shall be righted." His mission, failure as it seemed as crowned with complete success. The Infinite, to which he had approached, had fitted him for the work he so much desired by the momentary contact he had had with it.
     This is all fable, yet on what a sublime reality is it based! It is all incongruous, all out of harmony with itself, yet there is an approach to the Highest Heavens, true, simple, consistent, rational. We cannot make it in our own strength any more than could this earth spirit. As he needed help from without, so do we. Yet we are ourselves all the time. As we are, we stand in the presence of the Infinite. Fully ourselves, we are lost in Him. There is no crushing awe, no overwhelming force, nothing that makes us aught but what we are. We mourn over our evils, we think of the Lord New Church in its weakness. With Elijah we say: "The children of Israel have foorsaken the covenant and slay thy Prophets with the sword, we only are left." And we are earnest in our prayer that these evils may be removed; that the glory of the LORD, having arisen upon her, the Church may rise and shine. We are called to go out of ourselves and stand before the Lord. He passes by. The strong wind rends the mountains, breaking the rocks, but the LORD not there. He is not in the earthquake, not in the fire; but He is in the still, small voice that gently calls to us, which, to the humble recipient, is as the thunders, of Sinai. We cover our heads to hear what the LORD shall say, for there, in that low, loving tender voice is the Mighty God; there, in that simple call to duty, is the LORD JEHOVAH. We stand in the Infinite Presence. We feel it; we recognize it; we bow the head and listen; our hearts, not our lips only, speak. Hearing the call of the One who opens the lips of the dumb, we say: "Speak, LORD, Thy servant heareth."
     True, in this Holy Presence, we feel that we are nothing. This, of course, when we recognize the LORD as Everything. And yet, humbly and rejoicingly, we can say that we, weak as we are, are a part of this Everything. This in the most realistic way. We are a part of the Animus Mundi, the Soul of the World, the Life and Breath of all things. It is this Divine Life flowing to us by which we live. It is through this Divine Wisdom that we know, this Divine Love that we have any affections. Thus the Infinite flows into the finite, and thus we may look up even when overwhelmed with the tremendous antithesis, say that our nothingness is a partaker of the All. This sense of the Infinite, when truly felt, reproves that proprium which would exalt itself above the LORD. And thus, the more we, in ourselves, sink out of sight, the more the Spirit of the Lord flows in; the more we are humbled, the greater is our exaltation; and the less we think of ourselves or dwell upon our own thoughts and feelings, the more we shall think of the Lord Himself, and the nearer we, in full consciousness of His Love and Wisdom, draw near to Him. As with this spirit of earth in the presence of Siva, there is a fading away, but it is the lapsing of self and its evils. But the vacuum does not remain, for the LORD comes to fill it, to fill it with Himself, to make Himself ours, to cause us-yes, us, in all our weakness-to be partakers of a Divine, an Infinite life, which is yet our own. To the man of the New Church this process is plain: He has no absurdities to reconcile in his conceptions of the Divine Nature, his God is One, and that One is the LORD JESUS CHRIST. He is not a Siva, not a destroyer, not an autocratic force. He is Emmanual-God with us. He is the Divine Man, Divine because He is God; Man because He has for us glorified His Humanity. Through this Human we have access to the Infinite Divine. Coming before this Human, we are uninjured by It. Standing in the presence of the Infinite, we see still the God-Man, the only God of the heavens and the earth. We can love this God; we can come before Him with a son; we can worship him in the beauty of holiness. His infinitude is one of Love and Wisdom-it is Human, Divinely Human. Hence we can, as men whom He has made, look up to Him as our Kindred Man, see in Him our Lord and our God, and with holy reverence, finite as we are, can hear the words of Him, the only Infinite: "Now know ye that ye are in Me, and I in you!" Was there ever a beatific vision as this?
MUTUAL LOVE AND FRIENDSHIP 1885

MUTUAL LOVE AND FRIENDSHIP              1885

     JUDGMENT in one's intercourse with men requires that he carefully distinguish between mutual love and friendship. Mutual love differs from friendship in this, that mutual love regards the good which is in a man, and because it is directed to good, it is directed to him who is in good; but friendship regards the man. It becomes mutual love when it respects the man from good or for the sake of good; but when it does not respect him from good or for the sake of good, but for the sake of self, which It calls good, then friendship is not mutual love but approaches to self-love, and so far as it approaches this, so far it is opposite to mutual love. (A. C. 3875.)


142



     In the other life there are very many societies which are called societies of friendship; they are constituted of those who in the life of the body have preferred the delight of conversation to every other delight, and who have loved those with whom they have conversed, not caring at all whether they were good or evil, if they were only entertaining, and thus have not been friends to good nor to truth. They who have been such in the life of the body are also such in the other life, where they adjoin themselves together solely from the delight of conversation. Swedenborg says of them: "Many such societies have been with me, but at a distance, being seen chiefly a little to the right above the head; it was given to observe that they were present by a torpor and dullness, and by privation of the delight in which I was, for the presence of such societies induces those effects; for wherever they come they take away delight from others, and, what is wonderful, appropriate it to themselves, for they avert the spirits attendant upon others and convert them to themselves, whence they transfer another's delight to themselves, and inasmuch as hence they are troublesome and hurtful to those who are in good, therefore they are driven away by the LORD, lest they should come near to the heavenly societies." From this we may learn how much injury friendship entails to man, as to spiritual life, it the person, and not good, is regarded; every one may indeed be friendly to another, but still he should be most friendly to good.
     There are also societies of interior friendship in the other life which do not take away another's delight and derive it to themselves, but take away his internal delight or blessedness arising from the affection of spiritual things. They are such as, when they lived in this world, had loved from the heart those who were within their common consociation, and also mutually embraced them in brotherhood. They believed that they themselves alone were alive and in light, and that they who were out of their society were respectively not alive and not in light; and because they were of such a quality, they also thought that the LORD'S heaven consisted solely of those few. But they were told that the LORD'S heaven is immense, and that it consists of every people and tongue, and that all are there who have been in the good of love and of faith; and it was shown that there are in heaven they who have relation to all the provinces of the body as to its exteriors and interiors; whereas if they aspired further than to those things which correspond to their life, they could not have heaven; especially if they condemned others who were out of their society; and that in such case their society is a society of interior friendship, which is such as was said that they deprive others of the blessedness of spiritual affection when they approach to them, for they regard them not as the elect, and as not alive, which thought communicated, induces what is sad; and yet this sadness, according to the law of order in the other life, returns to them. (A. C. 4805, 4806.)
     Besides these kinds of friendships there is a friendship called in the Doctrines the friendship of love, which is one to which all of us are prone, but concerning which we are cautioned that if we contract it with any one without regard to his quality it is detrimental to our spirit after death. By this friendship of love, then, is meant interior friendship, which is such that not only the external man of the person is loved, but also the internal, and this without examining what he is as to the internal, or the spirit, that is, as to the affections of the mind, whether they be of love toward the neighbor and of love to God, thus capable of being consociated with the angels of heaven, or whether they be of love contrary to the neighbor and of love contrary to God, thus capable of being consociated with devils. Such friendship is with many contracted from various causes and for the sake of various ends. This is distinguished from external friendship, which is of the person alone, and is formed for the sake of various delights of the body and of the senses, and for the sake of various kinds of intercourse. This friendship may be formed with any one, even with a clown. This is called simply friendship, but the other the friendship of love, because friendship is natural conjunction, but love is spiritual conjunction.
     Now that the friendship of love is detrimental after death will appear if we call to mind what the Doctrines of the New Church teach about the state of heaven, the state of hell, and the state of the spirit of man. Heaven is distinguished into innumerable societies according to all the varieties of the affections of the love of good; hell also is divided into societies according to all the varieties of the affections of the love of evil; and man after death, who then is a spirit according to his life in the world, is presently assigned to the society where his reigning love is; to some heavenly society, if love to God and love toward the neighbor had made the head of his loves; and to some infernal society if the love of self and of the world had made the head of his loves. Presently after his entrance into the spiritual world (which is effected by death and the rejection of the material body into the grave), man is for some time prepared for his society to which he has been assigned, and the preparation is made by the rejection of the loves which do not agree with his principal love; wherefore one is then separated from another, friends from friends, parents from children, and brother from brother; and each of them is joined to his like with whom he is to live a life in common with them and properly his own to eternity. But during the first time of the preparation they meet together and converse in a friendly manner, as in the world; but by degrees they are separated, which is done insensibly.
     Now those who in the world had contracted friendships of love one with another cannot, like others, be separated according to order and assigned to the society corresponding to their life; for they are inwardly, as to the spirit, tied; nor can they be torn asunder, because they are like branches ingrafted into branches; wherefore if one, as to his interiors, is in heaven, and another, as to his interiors, in hell, thy cohere scarcely otherwise than as a sheep tied to a wolf, or as a goose to a fox, or as a dove to a hawk; and he whose interiors are in hell breathes his infernal influence into him whose interiors are in heaven; for among the knowledges which are in heaven, and which have been revealed to the men of the New Church for their use in I life is this: that evils may be inspired into the good, but not goods into the evil. The reason of this is, that every one, by birth, is in evils; hence the interiors of the good, who thus cohere with the evil, are shut up, and both are thrust down into hell, where the good suffer hard things; but at length, after a certain space of time, they are taken out, and then they first begin to be prepared for heaven. Swedenborg tells us that it has been given to him to see such tyings, particularly between brothers and relations, and also between patrons and clients, and of many with flatterers, who possessed contrary affections and diverse dispositions. He says: "I have seen some, like kids with leopards, and them then kissing each other, and swearing to the former friendship. And I then perceived the good sucking in the delights of the evil, and both holding each ether by the hand, entering together into, caverns where troops of the evil were seen in hideous forms; but to themselves, from the illusions of fantasy, they appeared in beautiful forms.

143


But after awhile hear from the good lamentations of fear as for snares, and from the evil exultations as of enemies over their spoil, besides other sad scenes. I heard that the good when they were taken out were prepared for heaven by means of reformation, but with more difficulty than others."
     The case is altogether otherwise with those who love the good in another, that is, who love justice, judgment, I sincerity, benevolence from charity, especially who love faith and love to the LORD: these, because they love the things which are within a man abstracted from those which are without him, if they do not observe the same qualities in the person after death, immediately break off friendship and are associated by the LORD with those who are in similar good. It may be said that no one can explore the interiors of the mind of those with whom he is associated and connected. But this is not necessary: only let him be cautious of forming a friendship of love with every one; external friendship, for the sake of various uses, is not hurtful. (T. C. R 446-448.)
CERBERUS AND THE TITANS 1885

CERBERUS AND THE TITANS              1885

     IN Arcana Coelestia (n. 2743) occurs the following: "There was seen by me a great dog, like Cerberus, and I asked what it signified, and was told that by such a dog is signified a watch or guard, lest, in conjugial love, any should pass from heavenly delight to infernal delight, or from infernal to heavenly."
     Perhaps the earliest mention of Cerberus is to be found in Hesiod's Theogony, which, as the name implies, is a geneaology of the gods, and which was written perhaps nine hundred years before Christ. After Zeus and his Cyclops had driven Chronos and the Titans from Mount Olympos they were confined in Tartaros, whose brazen portals are guarded by Day and Night, as they successively "guide athwart the brazen threshold vast;" also by

     A grisly dog, implacable,
     Watching before the gates. A stratagem
     Is his, malicious; them who enter there
     With tail and bended ears he, fawning, soothes,
     But suffers not that they with backward step
     Repass; whoe'er would issue from the gates
     Of Pluto strong and stern Persephone,
     For them with marking eye be lurks on them
     Springs from his conch, and pitiless devours.
                    -Elton's Translation.

     The name of this dog; as we are told, is Cerberus. In one respect the lines of the Greek poet seem to conflict with what Swedenborg says, i. e., the dog seems to entice spirits to enter. But viewed in one light, though this is mere speculation, there is no conflict. For those in conjugial love, at the mere sight of the representative, or Cerberus, may flee in horror; while those in the opposite love may see in him the representation of their love, and hence enter eagerly.
     Another point in this poem, one other among many that must strike a New Church man, is the confining of the Titans under huge mountains, or rather "as far beneath, under earth, as heaven is from earth, for equal is the space from earth to murky Tartaros." We know from the letter of the Word that "There were giants in the earth in those days." (Genesis vi, 4.) Or as Swedenborg translates, "There were Nephilim in the earth in those days," and, "By Nephilim are signified those who, through a persuasion, of their own height and pre-eminence, set at naught whatever was holy and true, . . . wherefore they are now confined in hell beneath a sort of misty and dense rock." (A. C. 581.)
     It cannot be asserted with any certainty that the Titans of Greek mythology and the giants or Nephilim of the Word are the same. Yet we know that that mythology is founded upon the correspondences handed down from the Ancient Church, and the fate of the Titans, as related by Hesiod, and that of the Nephilim, as revealed through Swedenborg, at least bear a striking similarity. Swedenborg says that the hells wherein the Nephilim are confined are closed, and it is noticeable that in the Greek poems relating the adventures of mortals who have descended into hell there is always something worse hinted at than is described. Thus, Ulysses, in his famous descent into hell, and after his mission had been accomplished, saw and talked with many of the great ones of old; but when "curious to view the kings of ancient days," such swarms of hideous spectres rose that "no more my heart the dismal din sustains, and my cold blood hangs shivering in my veins," and "straight from the direful coast to purer air I speed my flight." AEneis also, in his descent into hell, arrived at a place where two paths appeared; "the right to Pluto's palace guides," and the left "to the depth of Tartaros descends, the seat of night profound." His guide tells him that "The chaste and holy race are all forbidden this unholy place;" and, looking in that direction, AEneis sees adamantine walls, columns, and rocks, and hears horrid sounds issuing thence; and he is told that beyond these barriers in a gaping gulf lies "the rivals of the gods, the Titan race."
DENVER VACANCY 1885

DENVER VACANCY       Dr. B. A. WHEELER       1885

     The Society of the New Jerusalem in Denver, Col., is without a pastor, the Rev. R. DeCharms having resigned for a new work in the East.
     The Society is small and unable to pledge over eight hundred dollars for the coming year above the incidental expenses.
     The Sabbath School is in a prosperous condition through the able work and tender care of their late pastor. These children need care and should be saved for the Church. Correspondence solicited. Address,
     DR. B. A. WHEELER, 333 Larimer Street,
     August 6th, 1885.          Denver, Col.
BIRTHS AND MARRIAGES 1885

BIRTHS AND MARRIAGES              1885



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Notices of Births. Marriages, and Deaths will be inserted free of charge. They must be received before the 15th of the month.
NEWS GLEANINGS 1885

NEWS GLEANINGS       Various       1885


NEW CHURCH LIFE


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PHILADELPHIA, SEPTEMBER, 1885.

AT HOME.

     The East.-Bishop Benade gave several private and one or two public conversations on the Doctrines of the New Church in Gorham, N. H.
     THE Rev. B. D. Palmer has been preaching at Paterson, N. J.
     THE address of the Scandinavian New Church Missionary Union is 1700 Summer Street, Philadelphia.
     THE Philadelphia schools of the Academy of the New Church will reopen on September 16th. To the number of theological students two will be added who have been studying at the school of the English Conference in London.
     THE late Lyman Clark, of Brockton, Mass., left ten thousand dollars to the Massachusetts New Church Union; fifteen thousand dollars in trust for the Brockton Society; ten thousand dollars in trust for the Convention's Theological School, and ten thousand dollars for the fund for the support of poor and needy New Church ministers.

     The South.- THE Rev. Jabez Fox will resign his position in the United States Treasury on October 1st. He has been engaged by the Washington Society for one year at a salary of one thousand dollars.
     THE Washington Society's debt is reduced to two thousand one hundred dollars. The library has been enriched by the gift of a large number of New Church periodicals.

     The West.- THE Rev. O. L. Barler has found a new field for evangelizing work in Marion, O.
     THE fall term of Urbana University will commence on September 30th.
     THE Rev. A. F. Frost, of Detroit, visited Almont, Mich., the latter part of July.
     BISHOP Benade is in Chicago, where he will ordain the Rev. E. C. Bostock into the second or pastoral degree of the priesthood.

ABROAD.

     Italy.- AT least ninety leading public libraries contain the True Christian Religion and other volumes and pamphlets. A hundred volumes of the Writings have been sold during the past year.

     Australasia.- THE Rev. E. S. Day, of Adelaide, delivered a discourse to the South Australian Alliance, emphasizing the truth that drunkenness, to be cured, must be shunned as an enormous evil.
     A MOVEMENT is on foot to incorporate the Australasian Conference of the New Church on the plan of the British Conference, but with modifications taken from the American Convention. Two of these modifications consist of the adoption of associations and of elective members.

     Canada.- THE Canada Association will meet at Toronto, October 8th to 11th.

     THE Young People of Berlin have formed a Literary Society, an organization distinct from the Social Club, in which latter doctrinal subjects are chiefly discussed.
     AT the meeting of the German New Church Missionary Union a committee was nominated to take charge of the work of evangelization in Germany and elsewhere.

     Great Britain.- Conference, which corresponds to the American Convention, met at Derby on August 10th.
     THE membership of the Argyle Square (London) Society numbers one hundred and ninety-three, a decrease of thirty-three. During the year eight adults and six children were baptized. Attendance at the Holy Supper averages forty-three.
     THREE District Sunday- School Unions held meetings on July 11th-the Wigan at Liverpool, the Besses at Heywood, and the Accrington at Ramsbottom. At each a paper was presented, the best of which appears to have been one at the Ramsbottom meeting, by the Rev. S. Pilkington, on "Methods of Teaching as indicated by Growth of Mind."
     THE Rev. J. R. Tilson preached at the Camden Read Church (London) August 9th, 16th and 23d.
     THE New Church Orphanage in England has been compelled, by force of circumstances, to undertake the support of more children than its funds could provide for, and appeals for contributions.

     Germany.- THE "German New Church Society," the general body of the Church in this country, held its annual meeting at Stuttgart, Wurtemberg.
WRITINGS OF THE CHURCH 1885

WRITINGS OF THE CHURCH              1885

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PORTRAITS OF BISHOP BENADE, Chancellor of the Academy of the New Church 1885

PORTRAITS OF BISHOP BENADE, Chancellor of the Academy of the New Church              1885

The REV. J. B. HIBBARD, D. D.,

The REV. W. F. PENDLETON.

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VALUABLE WORKS 1885

VALUABLE WORKS              1885

     Words for the New Church.
Vols.     I and II, bound in cloth, price, $8.00 each Single Numbers, I to XII, 50 cents each.


A Liturgy for the Use of the New Church.
Price, cloth, $1.25; Turkey morocco, flexible, $3.00.


     Authority in the New Church.
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General Index to Swedenborg's Scripture Quotations.
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NEW CHURCH TRACTS 1885

NEW CHURCH TRACTS              1885

ADVENT SERIES.

No. 1.-"A Dirge for Pharaoh" By the Rev. L. H. Tafe].

No. 2.-"No Covenant with the Nations." By the Rev. J. R. Hibbard, D. D.

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LATIN REPRINTS 1885

LATIN REPRINTS              1885

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NEW CHURCH LIFE 1885

NEW CHURCH LIFE              1885

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145


EDITORIAL NOTES 1885

EDITORIAL NOTES       Editor       1885


NEW CHURCH LIFE
PHILADELPHIA, 1885, OCTOBER
Vol. V.
     IF the rite of Confirmation means anything, it means that the person to whom it is administered is to be confirmed or "strengthened" in the faith of that Church into which he was introduced by the sacrament of Baptism. The absurdity of a New Church priest's administering the rite of Confirmation to those baptized into the Old Church is apparent.
Title Unspecified 1885

Title Unspecified              1885

     WITHIN the last few years the acknowledgment of the Writings as the LORD'S authoritative Word to His New Church has been steadily gaining ground. As a natural consequence, the study of the Writings is pursued with greater earnestness, and, far from wearying of "long-winded quotations" from this source, a complaint often heard not more than nine years ago, people seem to experience the delight in the study of the Doctrines, which is the unfailing blessing they bear with them from heaven. A most noteworthy evidence of this present tendency in the Church is to be found in the last British Conference. New Church Magazine presents us with the text of the Conference sermon, and the address of the American Convention to the General Conference. The sermon is a clear and forcible exposition of the responsibility of New Churchmen to study and take to heart the "pure Doctrine," of which it is their great privilege to be the custodians. In the address a concordant note is sounded and reference is made to the increase in the number of reading circles and Doctrinal classes in America. Conference as a body, expressed a like interest in the movement in words which are given in full in our News Gleanings.
Title Unspecified 1885

Title Unspecified              1885

     WERE the current saying concerning theory and practice to be accepted as criterion, they would have to be considered as in irreconcilable antagonism to each other. If a thing "is all right in theory," and that theory is a correct deduction from Divine Truth, then it can and must be reduced to practice, for theory is the mind's conception of the manner of doing a thing. It must inevitably be formed prior to practice, for it is the latter's soul.
     In man's present estate it can readily be conceived that a person may be able correctly thus to deduce principles to govern a certain matter, but in the very nature of the case, as they are contrary to the world's methods, his perception and his aptitude to immediately carry them into practice may be blunted or crippled, and he may require a long time to complete the transfer from the world of causes within him to the world of effects without him. But though his progress in the matter in hand be apparently very slow compared with what it would he if, impatient of "abstract theories," he acquired methods more or less false from the world and were assisted, unconsciously though it be, by the sphere of the world, which moves on the plane in which he labors-who shall deny that his work in the first instance is more in accord with the Divine Order, and hence productive of sounder, of heavenlier, results?
Title Unspecified 1885

Title Unspecified              1885

     A CORRESPONDENT sends us a list of twelve quotations from the Writings in which mustum and also "blood of grapes" are said to signify "spiritual good," "truths," "instruction in goods and truths of Doctrine," "Divine truth," etc., and asks, "Will NEW CHURCH LIFE kindly reconcile these passages with its objections to the use of grape juice at the Holy Supper?"
     The term "blood of the grapes" is generally predicated of the juice while in the grapes, and also of fermented wine. Mustum does not mean grape-juice merely, but it generally means wine wholly or partly fermented, wherefore Swedenborg, when wishing to describe unfermented grape-juice, had to use the somewhat cumbersome phrase, "the must of unfermented wine [mustum vini infermentati]" (T. C. R. 404); but far from speaking highly of this unclarified and impure liquor, he says of it: "It tastes sweet but infests the stomach." But, whatever may be the definition any one may assign to mustum-whether that of unfermented grape-juice or that of wine newly fermented-its good signification as taught in the passages quoted by our correspondent does not affect the question of its use at the Holy Supper, as he seems to imagine. Nowhere in the Doctrines on the Most Holy Sacrament are we taught to use "mustum," or the "blood of grapes," or "grape-juice," but always "vinum"-wine.
Title Unspecified 1885

Title Unspecified              1885

     IN the True Christian Religion (n. 784) the statement occurs that as the "New Heaven, which makes the internal of man, increases, so far the New Jerusalem, that is, the New Church, comes down from that heaven; wherefore this cannot be done in a moment, but it is done as the falses of the former Church are removed; for what is new cannot enter where falses have been ingenerated, unless these are eradicated, which will he done among the clergy, and thus among the laity."
     Many have believed, and not a few still believe, that the reference here is to the Old Church clergy. Acting on this interpretation of the passage, the late Mr. L. C. Iungerich made his magnanimous offer of supplying all applicants from the clergy of the Old Church and from its theological schools with the True Christian Religion and the Apocalypse Revealed, and on his death he left a liberal trust-fund to carry on the work. Others in this country, in England, and in Germany have engaged in the same effort.
     It is evident that if the conclusion be correct that the New Church is to "come down from the New Heaven" by means of the Old Church clergy, this clergy will receive with delight the Doctrines of the New Church, which point out the falses of the Old, will zealously engage in a systematic and thorough study of them, and will eagerly welcome every assistance proffered them by those in the New Church who fraternize with them. But these very New Churchmen now make the frank confession that the case is altogether otherwise.
     Says the Principal of the Convention's Theological School:
     "The New Church Correspondence School was established by the Managers of the Convention's Theological School, to assist those clergymen and students of theology who cannot attend the School in the systematic study of the Doctrines of the New Church.

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There is reason to believe that there are some twenty thousand such persons who have received, by their own desire, copies of some of Swedenborg's leading Works; and of those twenty thousand, at least one per cent, might be sufficiently interested to desire to pursue the study systematically. This would make a class of two hundred, which would be large enough to give its members a good deal of mutual support, and to give the Church and the School an interesting field of labor.
     "This hope has not yet been fulfilled; and the somewhat generous advertising of the School in the religious papers of the country has produced almost no result. Through other channels, however, the School has been put in communication with seven or eight persons-ministers and readers of the Doctrines who would like to be useful in teaching them-who are now doing more or less of the work," etc. (See New Church Messenger, p. 102.)
     Gigantic as have been the efforts made to enlist the interest of the Old Church clergy, less than four hundredths of one per cent, of those who have indicated the least curiosity even to know of these Doctrines manifest any real affection for them!
     In viewing this result, and while constrained to disapprove of the principle on which the work that led to it has been earned on, we are far from believing that this work is altogether useless. The LORD'S infinitely wise Providence overrules all actions, and turns to useful account those also that originate in a misconception of the Divine Purposes. The use which the distribution of the thousands of copies of the Writings to the Old Church clergy, even where they reject them, performs, appears plainly disclosed in teachings like the following, which is the spiritual sense of art of Isaiah xxviii: "The LORD will teach truths when He comes (vv. 5, 6), then every doctrine is full of falses and evils (vv. 7, 8), so that they cannot be informed and taught (vv. 9, 10), they will reject (vv. 11-13), they will laugh at the things which are of Heaven and the Church, and will reject the things which are of the LORD (vv. 14-16), although they will condemn, and will not understand, still they must be taught (vv. 17-21), they must be taught continually, but still they will not receive" (vv. 22-29). (See Summary Exposition of the Internal Sense of the Prophets and Psalms.)
SERMON 1885

SERMON       Rev. EUGENE J. E. SCHRECK       1885

     Happy the man that walketh not in the counsel of the ungodly, and standeth not in the way of sinners, and sitteth not in the seat of scoffers. For his delight is in the law of JEHOVAH and in His law doth He meditate day and night.-Psalm i, 1,2.

     OUR text is the beginning of the Psalms, those Divine Songs which treat so manifestly of the union of the LORD with the Father, or of the Human with the Divine, and of the Temptation Combats which the LORD underwent to effect that Union. Treating thus of the LORD in His Human becoming the eternal Life, the Psalms give the doctrine of life for every finite human being. The Doctrine of Life is simply the teaching of what man must do to become a recipient of the Divine Life. For He of whom the Psalms in mostly treat saith: "I am come that they may have life, and that they may have it more abundantly." (John x, 10.)

     The Doctrine of Life for the New Church, as drawn from the Word, and as flowing from the Divine Human which by continual temptation combats became Life Itself, and as such Life animates and vivifies the Doctrines of His New Church, is that man must actively shun evils as sins against God. Thus only he becomes conjoined to the Divine Human, and through this with the Divine Itself, and thus he attains unto life everlasting. And so we find that the Psalms, this beautiful, Divine exposition of the Doctrine of Life, in the internal sense begins with the teaching that "the man who does not live wickedly is regenerated by the Word of the LORD." (P. P.)
     In the Word the beginning of a series enters into and qualifies the whole, and is therefore an index of the character of the whole series. The whole book of Psalms therefore teaches, in accord with the Doctrines of the New Church, that he who follows the example of our LORD JESUS CHRIST and shuns evils as sins against God will be saved. "Happy the man that walketh not in the counsel of the ungodly and standeth not in the way of sinners and sitteth not in the seat of the scoffers. For his delight 'is in the law of JEHOVAH and in His law doth he meditate day and night."
     The happiness of which the Word treats is the life of heaven. Inmostly it is the Divine Esse, from which all things derive their being. As man opens the door to the entrance of the Divine life he becomes more and more receptive of the heavenly happiness in which his life consists. Every man's very life and consequently happiness consists in the gratification of certain dominant loves in him. The statesman, if you obstruct this way to fame with insurmountable barriers, gives way to despondency; the business man, if you deprive him of every opportunity of acquiring wealth, grows depressed; the gay society man, if you place out of his reach all intercourse 'with his companions, is overtaken by weariness of life.
     The angels, however, do not live in expectation of renown; the love of money, purely such, is beneath their comprehension; and the pleasures of society are acceptable only as recreations. Their life consists in use, in being useful in the sphere in which they are set. Heavenly joy is the delight of doing something useful to one's self and to others; delight in usefulness draws its essence from love and its existence from wisdom; delight of use, arising from love through wisdom, is the soul and life of all the joys of heaven. In the heavens there are most joyful consociations, which exhilarate the minds of the angels, fill their bosoms with pleasure, and recreate their bodies; but not until they have performed uses in their functions and employments from these uses is the soul or life of all their joys and delights; and if this soul or life be taken away, accessory joys gradually become no joys, exciting first of all indifference, then disgust, and lastly sorrow and anxiety. (C. L. 5.) Joys, however, are not happiness. Happiness is within joys, and hence from joys. Happiness within joys makes them joys, gives them value and sustains them, and prevents their growing vile and loathsome; and this happiness each one has from use in his function. There is a certain latent vein in the affection of the will of every angel which draws his mind to the doing of something, and by this the mind is tranquillized and made satisfied with itself; this tranquillity and satisfaction forms a state of mind capable of receiving the love of uses from the LORD and thus the LORD Himself. From the reception of this love is heavenly happiness, which is the life of all joys. (C. L. 6.) Now, if happiness flows from the love of uses, it is evident that the love of uses is the soul of happiness, and therefore this love is signified by "happy" in the Word.

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The love of uses from which is heavenly happiness is not restricted to the angels of heaven, it is attainable by men on earth, and the way to reach it is pointed out in our text: "Happy the man that walketh not in the counsel of the ungodly and standeth not in the way of sinners and sitteth not in the seat of the scornful. For his delight is in the law of JEHOVAH, and in His law doth he meditate day and night." That is, if man shuns every evil desire and false thought as sin against the LORD, he will receive the love of true use from the LORD. As evil is swept out of man's mind, the good with its attendant happiness will enter.
     Mention is made in our text of walking, of standing, and of sitting, because the one follows the other. For walk has relation to the life of thought grounded in intention; to stand has relation to the life of intention grounded in will; and to sit has relation to the life of the will, thus to the esse of life. The counsel also of which walking is predicated has respect to the thought; the way in which a man is said to stand has respect to intention; and to sit in a seat has respect to the will, which is the esse of the life of man. For in the spiritual world all things that relate to the motion and rest of man signify the things which relate to his life, because they thence proceed. Walks and journeys are of man's motion; and hence they signify progression of life, or progression of thought grounded in intention of the will. But standings and sittings have relation to man's rest; and hence they signify the esse of life from which is its existence, thus to cause to live. (A. E. 687.) Were it granted us to have our spiritual eyes open so that we could see ourselves in the spiritual world, we would find our positions much more dependent on the state of our mind than in the natural world. Even here we often notice that when a man's intention calls forth the methods for carrying it into effect, he will start up and pace up and down; or if he is walking, he will accelerate his steps. But while he is walking on some occasion, let him come into a state where he determines in his mind to do a thing-where his intention grounded in his will is forming-and he will stop in his walk, as if to collect his thoughts; but it really is an external action due to the law of correspondence between the spiritual and the natural, which requires that the life of intention grounded in the will have as its ultimate the standing position. But when a man is about to enter deeply the study of truth in order that his will may thereby be formed, he cannot walk to and fro, nor will it do for him to stand up: he must sit down. Much more is this the case in the other world. If, as before said, we could see ourselves in the spiritual world, we should see ourselves standing or sitting when in the exercise of something grounded in the intention or will. But our progression in thought would be indicated by our walking. In the beginning of our rational life we should often find ourselves sitting in some society of evil spirits conversing with them, and enjoying their company. Occasionally we would be induced to go out and see some better spirits and take walks with their discussing spiritual matters. From them we get the impulse to join better society. In our whole life we should find ourselves staying for a while with some society, then leaving it and going to a better one, thus progressing actually in the spiritual world in proportion as we progress in spiritual life. As a fact, being born with self-love and the love of the world dominant within us, we derive from these two loves the delight of our life from our earliest birth, yea, we derive from them our life. And so these loves, like the latent currents of a river, continually draw our thought and will from the LORD to ourselves, and from heaven to the world, thus from the truths and goods of faith to falsities and evils. (A. C. 9348.) We, for the most part, "walk in the counsel of the ungodly and stand in the way of sinners and sit in the seat of scoffers." Evil thoughts, the counsel of the ungodly, are cherished by us. We remain in the evil intention which is actually the way of sinners that leads downward to the caverns of hell, where the intention comes forth into evil acts. We find the seats of scoffers so comfortable: 'tis sweet to sit or recline on the cushions of sensuality, or at least of an ease that is devoid of energy for good, and to deride the very thought of climbing the mountain paths that lead heavenward. But easy and comfortable as all this may seem, it is not, and it cannot conduce to, happiness. He alone is happy who walketh not in the counsel of the ungodly, and standeth not in the way of sinners, and in the seat of scoffers sitteth not.
     It must call forth the admiration of every one to behold the consistency of the Divine Order in the Word. We are taught in the Doctrine of Life for the New Jerusalem that "All religion has relation to life, and the life of religion is to do good." But we are taught immediately thereafter that the first requirement to doing good is to shun evil. The Divine Command of life is, "Cease to do evil" then "Learn to do well." And hence in the Ten Commandments the greater part of them enjoin on us, "Thou shalt not" do evil. And so the Psalms begin with this same prohibition, "Happy the man that walketh not in the counsel of the ungodly, and standeth not in the way of sinners, and in the seat of scoffers sitteth not."
     We must guard ourselves from committing evil deeds, from worshiping other gods than the one LORD, from using His name in vain, from murdering, committing adultery, stealing, bearing false witness, or coveting the things that are our neighbor's. It may be that we have not committed any of these evils; they are but the evils of the body, and not the evils of the spirit. We must explore the evils of the spirit that we may live spirits after death. All evils which are in the spirit remain, and the spirit is explored in no other way than when we attend to our thoughts, especially to the intentions, for intentions are thought from the will. There are evils in their origin and in their root; that is, in their concupiscences and in their delights, and unless these are seen and acknowledged, we are still in evils, although we have not committed them in externals. (D. P. 152.) We must bear in mind the teaching of the LORD. "I say unto you, whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart." (Matt. v, 28.) We must not think evil, still less intend it, and least of all will it. We must neither walk in the counsel of the ungodly nor stand in the way of sinners nor sit in the scat of scoffers. To accomplish this, it is not enough that we should once for all make up our mind to cease from evil. This is the mere beginning of the work required at our hands. It requires a persistent and unintermittent self-abnegation. The LORD provides abundant opportunities where the career of our proprium receives a check, and we are enabled to halt and inspect our thoughts and intentions, and thence conclude as to the depraved nature of our will. Every time that we thus get a glimpse of the infernal nature of our proprium we must acknowledge how profane and damned we and thus that we cannot of ourselves look to the LORD, Where there is nothing but what is Divine and Holy. Yea, that the ability to see our real state is of the LORD and not of ourselves. Every time that the heart is thus humbled, love of self, and all evils thence, cease, and in proportion as these cease, there inflow good and truth, that is, charity and faith from the LORD.


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     Thus gradually ceasing to do evil-the work of a lifetime-we learn to do good. And therefore the Psalm continues that such a man is "happy" "for his delight is in the law of JEHOVAH, and in His law doth he meditate day and night." As man's will becomes receptive of the LORD's love, his understanding is formed by the Divine Truth of the LORD, which is the Internal of His Law or His Word, and he views everything in its light.
     Man is said "to find delight in the law of the LORD," and "to meditate in it day and night." "Day and night" signify continually and in every state, for time signifies in the spiritual sense state, "day" a state of light and illustration, when man sees the truth clearly, and "night" a state of obscurity, when he can no more see truth and form a just judgment of things than man can see objects at night. (A. E. 478.) Yet the man who by virtue of shunning evils as sins against God is "happy" is said to "meditate in the Word day and night." The reason is that although the regenerating man undergoes states of obscurity as well as bright states, yet he is interiorly in the love of the LORD and the neighbor by virtue of his intention to shun evils. And "he who is in any love, whatsoever it be, is continually thinking of the things which are connected with that love, and this notwithstanding his being engaged in thought, in speech, and in action about other things. This is manifested clearly in the other life from the spiritual spheres with which every one is encompassed, it being there known from those spheres alone in what faith and in what love every one is, and this although he is thinking of and discoursing on something entirely foreign to the subject. For that which reigns universally with any one produces that sphere and manifests the life of it to others." (A. C. 5130.) We must bear in mind that the LORD regenerates us, not we ourselves. We must as of ourselves resist every manner of evil, but as we do so from obedience to the precepts of the LORD, I He fights for us against the evils and falses of hell, and of what thus goes on in our interiors between the LORD and the devils we never learn the hundredth part. Many of our obscure states when we manifest no "delight in the law of JEHOVAH," and "meditation in His law " appears to us most distasteful, are the effects of these combats in our spirit, for during a temptation-combat man passes through an unclean state, just as the must of wine, in order to become pure, noble wine, undergoes the unclean and turbulent state of fermentation, which is a combat of the false and evil in the wine. The man who does not live wickedly is continually regenerated by the Word of the LORD; he meditates in the law of the LORD day and night. For the law of the LORD being the Word, is the Divine Truth which is from the LORD and is the LORD Himself, and this combats with the falses and evils of man during his spiritual night, and illumines the mind and forms habitations for goods and truths in his spiritual day. It is thus continually at work in man who does not live wickedly, regenerating him. If therefore man will always have a watchful eye on the evils that beset him and the falses that flow into him, he need not fear for the result. Shunning evils as sins against God, he is interiorly in the love of the Truth, though his external mind may become absorbed for a time in temporal affairs or may even be rendered dull and stupid by the still ungoverned lust of the natural man. Nevertheless, if he continues to read the LORD'S Word daily and the Revelation in which the Word has been opened, and struggles with the powers that try to keep him engrossed in anything but things spiritual, the interior meditation in the law of the LORD will again produce a sensible delight in the external mind, and he will come to realize each time more fully than before the truth of the Divine words:
     "Happy the man that walketh not in the counsel of the ungodly, and standeth not in the way of sinners, and sitteth not in the seat of scoffers; for his delight is in the Law of JEHOVAH, and in His Law doth he meditate day and night." Amen.
CONVERSATIONS ON EDUCATION 1885

CONVERSATIONS ON EDUCATION              1885

     [CONTINUED.]

     Now let us take account of this simple experiment. We have, first, the sensations, and thence the impressions on the sensory, of pressure and of weight, or of forces acting by the superincumbent atmospheres and by the attraction of gravitation. To these come, secondly, the sensations, with the actions of muscular expansion and contraction, or the sensations of action and reaction; and following upon these are, thirdly, the sensations of dimensions, or of the actual measurement of a body occupying a certain space in nature. All these sensations lie in the immediate sphere of the sense of touch, and as they pass from the sensitive and its sensation into the substances of the sense itself, which are natural substances of the natural mind, they produce therein their own plane receptive of influx from the spiritual world, corresponding to the forms and qualities of the things impressed. Thus there are inscribed on the memory, the beginnings of the ideas of force acting and re-acting, of weight and of dimension, or of measure, all connected with the fundamental idea of substance and of form. According to the terms of our example, the record is "the testimony of the rocks," communicated to and imprinted on the yielding substances of the natural mind through the sense of touch, and there storing up for future use first and ultimate forms of the highest good and truth. For, the substance held in the hand of the child is love and its good; the pressure is force acting mediately, or the operation of love by truth, which is the form of love; weight is a state as to good; in other words, weight means the quality and degree of the reception of good, manifested by the re-action upon its pressure or influx, and this implies a change in the forms of the spiritual substances of the mind of the recipient, corresponding to the change of form in the substances of the hand, produced by impact with the stone and by the gravity of its substance. And if we now add to weight or gravity, measure or extension, we may see that we have given us in our illustration the very foundation forms and ideas of every state of good and truth in man and angel produced by influx of the Divine Love and its activity in man, affecting his reactive or receptive forces and their ultimates. (A. C. 5658.) Measure is state (A. C. 7984), and measure or dimension has its threefold form of length, which is holiness; breadth, which is truth; and length, which is good. (A. C. 650, 9487, 10179, 3433, 3484.)

     Breadth signifies the truth of the Church, because in the Spiritual World, or in Heaven, the LORD is the centre of all, for He is the Sun there; they who are' in the state of good, are more interior according to the quality and quantity of the good in which they are; thence attitude is predicated of good; they who are in a like degree of good, are also in a like degree of truth, and thus, as it were, in a similar distance, or, as it is said, in the same periphery, thence breadth is predicated of truths; wherefore nothing else is understood by breadth by the Angels who are with man when he reads the Word: as in the Historicals of the Word, where the Ark is treated of, the Altar, the Temple, the spaces without the cities; also by dimensions there as to lengths, breadths, and heights, are perceived states of good and truth. . . .

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Things interior in the spiritual world are described by things superior, and things exterior by things inferior (n. 2148); for man no otherwise understands interior and exterior things when he is in the world, because he is in space and time, and the things which are of space and time enter into the ideas of his thought and imbue the greater part of them. Thence also it is evident that the things relating to measures, which are limitations of space, like heights, lengths, and breadths, in the spiritual sense are those things which determine the states of the affections of good and of the affections of truth.- A. C. 4482.

     By the same or by varied means of producing the sensation of touch, there may be implanted, indeed, there are implanted, in the sensual memory the ultimate and fundamental forms of less general affections and ideas-as heat and cold, softness and hardness, of what is smooth and what is rough, solid and liquid, round and angular, etc., etc.-in which will be em raced all succeeding affections and ideas. And before closing this portion of my suggestions, I would remark that even as it is well for the infant and the young child, and in the order of things, to derive its first impressions in the comparatively limited sphere of the home life and family affection, so does it appear to be right and orderly not to multiply greatly the number of the objects, the variety of the objects, presented to the forming senses at any given time. Many objects, especially many different objects, will have the effect of producing distraction and of preventing the early formation of the habit of concentration. Toy sand playthings, whilst they please and delight and thus amuse the child, should be of a kind as to material and of a shape or make to impress most ultimate and general ideas, and they should be kept within reach of the child-so long as it manifests any pleasure and delight in touching and playing with them, and even after that they should be occasionally produced as a means of conserving the connection of the successive formative impressions with the first and most general impression. The preservation of this connection is necessary for the perfect growth of the mind, for; in it is involved a conscious and rational connection of thought and affection with the Divine Truth and the Divine Good of the LOUD established in the reforming and regenerating mind, on the basis of the remains implanted in infancy and childhood. No ladder can stand with its top in Heaven if at any intervening point it be separated from the supporting foot that rests on the solid earth. No tree can live if its stem be cut off from the root or if the roots be torn out of the ground. (Cf. A. C. 5126, quoted on p. 125.)
     I have spoken of the primary forms of ideas introduced into the outermost plane of the infant mind by means of impressions made through the sense of touch, which is the common sense, and we have seen that these primary forms are indeed forms of the highest ideas which the human mind, is capable of entertaining. In them are latent the very ends of life, from which proceed all endeavors or forces and all the beginnings of existence producing the active powers of that existence. And the ideas bearing in their bosom these momentous things of life- Divine, spiritual, and natural-have entered silently and been stored away unconsciously in the crude and unformed receptacles of the little man-animal. The LORD provides them for the future man and angel from Himself by angels and by men operating together upon substances spiritual and natural, so constituted by creation and so delicately adjusted to heavenly influences and earthly impressions that every tremor of love penetrates to their heart and every breath of wisdom writes upon them its own indelible record.
     And here two things may be noted. The first is, that because the LORD'S giving of life and of all the things of life is infinite but very little of it can possibly come to the consciousness of the very wisest of men, or even of angels, or be taken in and appropriated by any conscious act of reception. Man is in the highest sense an absorbent, as is manifest from the well-known facts of his bodily existence, which in every detail corresponds to his spiritual existence. This is especially true of infants and children, for obvious reasons. Their absorbing capacity is relatively unlimited, because of non-resistance to internal and external influences-a non-resistance owing to the absence of any will and understanding of their own and to the yielding softness of the as yet unformed and, unhardened bodily frame. When dealing with the training and development of the senses, this quality of absorption-a quality which man has in common with all created forms, but which is a marked characteristic of the senses-demands a very thoughtful consideration.
     We have in common use a cautionary saying when children are in the presence of their parents, and subjects are discussed which it is not desirable for them to hear; we say: "Be careful; little pitchers have ears." But these same little vessels, even the least of them, have eyes as well as ears, and nostrils, and a tongue, and touch, and for all of these is it needful to have the greatest care, lest "one of them should be offended" by what is hurtful to their tender innocence. As the natural atmosphere enters through the pores of the skin into the whole body of man and invigorates or weakens the system, according to its state and quality, so does the spiritual atmosphere, or the sphere surrounding him, enter through his spiritual pores into his interior life, and affect it according to the state and quality of that sphere. And if we reflect that every natural object of which the senses take cognizance has a natural sphere and at the same time a spiritual sphere from the plane of influx which it forms in the mind when introduced by the senses as gates of entrance, we may see that these natural objects are not trifles, but matters of grave concern. Utmost care is to be taken that they be good and true in substance and form, of use and beauty, gathered, first from nature, as the work of the Divine and, and then from the best and truest art of man. And in the choice of these objects all possible care is to be taken that there be a gradual and orderly formation of images or beginnings of ideas resting on and in continuity with the, first image impressed on the memory. We are now dealing with the remains to be stored up in the infant man, who is as yet a man-animal. The first of these we have supposed to be derived through the sensitive of touch from the human parent-thus from the highest natural form in the order of creation. And this is according to the order in which saving remains are stored up by the LORD in every man in his earliest infancy. The first and inmost remains are from Himself in the innocence in which man is born; the next from the angels, whose sphere is active on the forming child before and after birth; and thereafter from the human parents. This beginning indicates the order that is to be followed in the implantation of remains-so far as this work comes under our conscious direction-from the first infancy down to the period-say the fifth year, or about the fifth year (A. C. 10225)-when instruction commences. In this order we have, first, the parents and family-other infants and children, youths, adults (men and women), as objective means for the implantation of remains- the seeds of ideas and of lives. Succeeding these are all good, useful, and gentle animals of the Animal Kingdom and their products, carefully chosen and prepared by men; followed by good, useful, beautiful, and delicate objects belonging to the Vegetable Kingdom; and, finally, by like objects taken from the lowest or Mineral Kingdom.

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This order, maintained in what may be called the corporeal, absorbing period of human existence, brings us by a true gradation to the right starting-point for the next period-the corporeal-sensual period-in which instruction takes its commencement by means of ultimates, which are things most general. The two years of the first term of instruction-that is, from the fifth to the seventh year, continuing what has been begun in the preceding period-belong to the infant-school proper or to the "Children's Garden," when teachers may rightfully come in to take up the work of the parents and by degrees assume its entire direction.
     The second thing to be noted is, that although the sense of touch is the first to be brought into exercise, this is not effected without a simultaneous excitation of that which the other senses have in common with, or from, this universal sense. They are all affected by contact and all are made partakers of that which enters by means of one. What so enters is instantaneously carried to the soul, and thence goes forth again in an activity producing in all the other senses an endeavor to sensate, or, in other words, causing a beginning of the exercise of their living forces.
     It must be borne in mind that Taste, Smell, Hearing, and Seeing are but modified forms of Touch and its sensitive, and that back of them all lie their loves, their own loves or lives, from which they are and for which they exist; and that these loves have in the sense of touch a common principle, the principle of self-protection, and of conjoining good and truth. This principle communicates to all its companion-loves such word of its impressions from impact as they can receive, to the end that they may share in its delight, or, if needful, that they may be guarded against injury. And what is true of the one sense, with its love, is true of all the rest. The delight, for example, felt in consequence of the maternal touch inevitably excites the activities of the eye, the ear, the smell, and the taste. They come under the force of endeavors, which cause them to reach forth to the mother, and to take in or absorb from her sphere the things that severally delight and nourish their existence. And this is of the LORD'S infinitely good and wise Providence, and illustrates the wonderful leading and working of that Providence in the unconscious states of infants, and, if we will believe it, by correspondence, in the unconscious states of the reforming and regenerating adult.
     The infant's food is received by contact with the mother, and has been so prepared in the marvelous laboratory of her system as to be the very delicacy of delicacies to the sense of taste, and to fill its sensitive with a delight that is both intensified and elevated by' conjunction with the perception of the sphere proceeding from the mother's person, and taken in by the sense of smell, made sympathetically active. These distinct yet harmonious delights are still further intensified and elevated by the sound of the mother's voice in the harmonies of song or lullaby, or in the caressing tones of tender love that fall gently on the ear, and by the sight of the mother's gracious and loving face as it bends over the little one enfolded in her arms, and lays the foundation of every future idea of symmetry and beauty. And are not all these distinct impressions, produced through the open gates of the senses, brought into one general impression in the common sensory, and harmonized into a primal idea of the human form, presenting to the attendant angels the image of the Divine Man, who is Innocence Itself, in the unconscious innocence of a little child?
     [TO BE CONTINUED.]
ANOTHER LETTER OF MR. BARRETT'S 1885

ANOTHER LETTER OF MR. BARRETT'S              1885

     THE editor of the New Church Independent introduces Mr. Barrett's last letter with a brief note. After stating that he has not room to publish a number of communications he has received on the subject under discussion, he says: "As Mr. Barrett, however, has been attacked by the New Church Life, we herewith insert his response . . . we wish this to close the controversy." The wish we echo, but we really fail to see how an answer to Mr. Barrett's hectoring question can be construed into an attack.
     This last letter of Mr. Barrett's comes under the heading, "A Word to New Church Life," and evidently was written in a bad humor, for the Life is several times termed a "sheet" in it, not to mention other evidences. There is one point in this letter that is exceptionally curious. Those who have read Don Quixote will, doubtless, remember that one night Sancho Panza's ass, Dapple, was stolen from him; in the morning Sancho bewails the loss of his ass and then mounts it and rides away. This curious blunder of Cervantes has been paralleled by Mr. Barrett. In his first paper he accused those who believe in the infallibility "plank" in their "platforms" of "insane hero-worship and idolatry of the man" Swedenborg. This accusation we pronounced to be an error into which Mr. Barrett and others had frequently fallen and which we hoped they would be glad to correct; and then we gave the truth in the subject; that is, that those who believe the Writings to be infallible, respect the man Swedenborg but worship the LORD. Now comes the curious point in this second letter of Mr. Barrett's: forgetting that the accusation of idolatry was made by himself, he berates the Life as though it had made it against him. He says: "This monthly sheet further says, 'Mr. Barrett and others have frequently fallen into this error,' to wit, the error of indulging in the insane hero-worship and idolatry of the man Swedenborg." Then he denies the accusation (which he brought against others) and says that the Life sees everything pertaining to him and his work "through a thick and obscuring mist of prejudice and uncharitableness." "Yet they ought all to know that when a man speaks of what Swedenborg teaches, he means no more nor less than what his Writings teach-having no thought of the man Swedenborg.
     Really, this style of controversy is, to state it mildly, confusing, and should it continue we shall next have Mr. Barrett reproaching the Life for wishing "to run its pen-knife" through certain passages in a certain work called Conjugial Love. It would be tiresome to our readers and also of little benefit to any one to reply to this last letter at length.
     Mr. Barrett seems uncertain whether the Life is an Academy organ or not. We can assure him that it is not. When the Academy has anything to say to the world it is said in Words for the New Church. As to New Church Life, its editors are solely responsible for what is therein expressed.
     Now a few words in conclusion. The vital point before us is this: Are the New Church Writings as a whole true or not? Mr. Barrett and some others answer, No. New Church Life answers, Yes. New Church Life believes the Writings of the New Church to be Divine Truth, and though human opinion and whims run counter to that Truth it rejects the human and accepts the Divine.

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That Truth says that under certain conditions, and to preserve the conjugial, a man may leave his wife and consort with one not a virgin nor the wife of another: it is left to the man's conscience: if he follow the allowances conscientiously he will escape a great evil thereby: if he make the doctrine a cloak for lust, he is an adulterer and a profaner and will be damned.
     Those who answer, No, to the question: Are the Writings true as a whole? though they may not realize it, sit in judgment on Divine Truth; and such truths as may not meet their approval they desire to run their knives through. (See Dr. Holcombe's letter.) These men accuse New Church Life, or those whom they imagine it represents, of being "slavish," "superstitious," "idolatrous," not to mention other traits, because it rejects as false everything that conflicts with the Writings, and Mr. Barrett in his last letter says that the progress of the Church will be slower and slower until "this heavy burden" is thrown off. That Mr. Barrett believes what he writes we do not for a moment doubt; but let us see what would become of the Church if his principle of allowing men to reject from among the Doctrines such as did not meet their approval were to prevail universally if there were no "heavy burden" to act as a stay and restraining power in the Church.
     Let us fancy a New Churchman rejecting all in the Writings that is rejected by some one or other nominal New Churchman.
     1st. Such a man would reject the entire second part of the work Conjugial Love, the Memorable Relations, the entire work known as the Spiritual Diary.
     2d. He would deny that the LORD was ever born as a man.
     3d. He would repudiate the entire teaching on the state of the Christian world.
     4th. He would destroy the Holy Communion by rejecting wine.
     5th. He would reject truth in the insane fancy of living a life of good alone.
     6th. He would reject the Doctrine of true marriages.
     7th. He would reject all we are taught regarding the danger of spiritism.
     8th. He would reject the entire order of New Church clergy.
     9th. He would abolish the entire New Church organization.
     10th. He would edit the Writings to suit the world's palate.
     And lastly, he would practically reject the entire Writings, and look to a higher and celestial revelation in himself or in some man possessed by spirits.
     How much of the Church would be left in such a man? It is against this array of human whims and notions, or, to speak more plainly, falsities, that New Church Life has taken its stand; and that stand is in the Divinity and infallibility of the Writings. Should the Church ever entirely cut loose from this, which carries in it the acknowledgment, "In these Writings I look to the LORD!" and which involves the belief that there is something higher than man's intellect, then indeed would it be afloat on the "broad stream of human thought" and be swept on to hell.
Title Unspecified 1885

Title Unspecified              1885


* * *
     Why look you, gentlemen; you say: Come let us teach the world Divine Truth-after we have corrected it."
WHO? HOW? WHY? 1885

WHO? HOW? WHY?              1885

     I. NON-BEING was not, nor was there being then; nor was there space nor sky beyond. What inclosed it? Where was it, and of what the receptacle? Was it water-the yawning gap?

     II. Death was not, nor deathlessness then; nor of night and day was there distinction. Breathless breathed by self-sustaining power that monad; beside it there was nought else whatever.

     III. Darkness was; by darkness shrouded in the beginning, a formless sea was this all. The potency which was wrapped in emptiness, that monad, was developed by the power of heat:

     IV. First hovered over it desire, the primal germ of mind; the bond of being in non-being the seers discovered by searching thoughtfully in their hearts.

     V. Athwart was stretched a ray. Was It from beneath or from above? There were impregnations and mighty forces; peculiar receptiveness from below, vigorous energy from above.

     VI. Who indeed knows? Who can declare whence it sprang? Whence came this evolution? The gods were produced later through this evolution. Who knows then whence it derived its being?

     VII. Whence this evolution came, whether self-originated or not, He who is the Overseer in the highest heaven knows, perchance, or even He knows not.
          -Rig Veda, X, 129 (Evan's Translation).
     And again: Who beheld the first born? Who saw the bodiless bring forth the embodied? Where indeed are the life, the blood, and the soul of the earth?          What was the fulcrum, what the lever, what the means by which the All-seeing All-maker established the earth and stretched out the sky?. . .

     THIS is not mere verbiage; not a string of unmeaning words. As now, centuries ago men were asking these same questions-questions of individuality, of means, of purpose. Who, or perhaps what, is the great primal cause? In what way did this cause become effective? And for what end was it all? Without any self-acknowledged inflowing from without, men of necessity looked within; they found nothing. They could feel nothing of warmth, for they could think of nought but the absolute zero of spiritual heat. Nor could they see anything but an Egyptian darkness beyond all penetration. The heat conductors isolated and not reaching sunward, the openings in the soul's dwelling closed to the light-giving rays, what could come in but the absolute negations of icy cold and blinding darkness. Nothing was but a monad, neither being nor non-being; not death nor deathlessness; not form nor formlessness; empty zero; only nothing: but the yawning gap. How sad is all this; how mournful the conviction of the utter inanity of all things which, after the despairing look upward, finds no help there. Whence this evolution of a things from this nothingness arose, the Overseer in the highest heavens perchance knows; perchance even He knows not. Oh! the sadness of this perchance; the sorrow over the possibility of even His ignorance!
     Reading this ancient hymn of the Shasters, one cannot but be struck with the glimpses of the eternal Truths of the Divine cosmogony in some partial sense attained. The Hindu sage would refer all to some indescribable "monad" which, without breath, breathed by some self- sustaining power; this over a darkness-shrouded, formless sea. This atom, which is nothing as far as he could comprehend it, was but a potency wrapped in emptiness, and was developed by the power of heat. Yet what is this but a dimly conceived idea of what we are told in the very opening of the Word: the earth being waste and emptiness, and the Spirit of God moving Itself over the faces of the waters.
     Thus men have ever groped; thus in dense ignorance have they stretched out their hands to this something or nothing. They would fain call God with minds of wonderful metaphysical acuteness and habits of deep research, still more, with the most earnest desire to know how futile all their efforts.

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These very habits of contemplation, of deep meditation on things unseen, naturally developed in them an exaltation of their own proprium, a reference of everything to their own intelligence. Knowing nothing of a personal God, they would personify their own wisdom, and that which this wisdom, proud and selfish, self-derived and self-glorified, this dominant mental Ego, could not comprehend, was nothing. It was all a dream, an illusion. It was "Maya;" merely a seeming, only a fantasy. For to be and not to be were but convertible terms, and the most veritable substance was absolute non-being.
     How we should thank the LORD that we can answer these questions. Not that we can satisfy curiosity in regard to them-but the facts we know. Are we asked "Who?" The reply comes at once. This vague, misty Who of the Vedas is the LORD: the LORD JEHOVAH: The LORD JESUS CHRIST of the Word. He is the Creator and the Only one.
     Then how was the work done? In the beginning Elohim, the LORD, as to His Divine Truth, made all in the heavens and all in the earth. These things were not self-originated-they were created by Himself-not made from nothing, but from and out of Himself. Truly, first hovered over chaos desire-the primal germ of mind, the bond of being; but this desire was the Infinite Love of the LORD and the wisdom thence energizing all things, the primal substance of that Divine mind which is the substance of all wisdom and all love. But no seer, however searching thoughtfully in his own heart, could ever have discovered this. No. It is only seen in the influx of the Divine Truth-in Him who is this Truth.
     And why this creation, this outflowing? Not for any self-glorification-for what does He whose name is Glory need of this? It was from love that things are. This was the motive-to make men happy-to fill waiting souls with His own blessedness-to create beings as receptacles of the eternal joy in which He has His Being. Thus He is the long-sought Primal Cause, the only Cause by His own life-giving Truth. He, the All-seeing All- maker, established the earth and stretched out the sky- not only in things natural, but in things spiritual. And this Divine Truth being alike the fulcrum and the lever of the Divine work, the end of all was the consummation of His Divine Love. Are not the questions answered?
     Man's philosophy cannot grasp the idea of the absolute, incisive Personality of the LORD. It cannot see Him in His Human, nor comprehend how He, the Essence of all that is Divine, can be in any way akin to man. What is new is a ray across the abyss of man's proprium, revealing the Esse of the LORD in that Word which was in the beginning; Which was with God; Which was God. It was left for the pneumatology of the New Church to develop this Truth of Truths-to see the LORD as He is-the substance of all that is good and true, thus as the sum of everything. When we can receive the idea of the LORD as a One, and that One the LORD JESUS CHRIST, the embodied Truth, bringing forth the embodied fact of all things of nature and spirit, and allied to us by that Human through which we can draw near to His essential Divinity-then we know, not that we can penetrate the depths of His Infinite Being, but we can see and admit the fact or His Infinite Substantiality, His Eternal, Omnipotent, Omniscient Personality, and in some faint sense see the potency of the name Immaul-EI-the God with us and in the full consciousness of this all-pervading truth join the angels as they say-

     Blessing and honor, and glory and power
     Be unto Him that sitteth upon the throne
     And unto the Lamb for ever and ever.
     Thou art worthy, O LORD!
     To receive glory and honor and power,
     For Thou hast created all things
     And through Thy Will they are and were created.
TRUE STORY OF ONE GIRL'S LIFE 1885

TRUE STORY OF ONE GIRL'S LIFE              1885

     [The following little story is written for the purpose of helping New Church girls over some of the hard places in life by relating the actual experiences of some of their sisters, from which they may see that they do not stand alone, but that temptations similar to those they are likely to endure have been met and, happily, overcome.]


CHAPTER I.

The Sterlings, and the Church at Springvale.

     GEORGE and Cornelia Sterling had moved to the rising town of Springvale shortly after their marriage. Here two children has been born to them. The younger, a flaxen-haired mite of four years, had been removed to the other world some two months before the opening of our story.
     Venita, a robust child of six, was their one trust now; and it was their sincere desire that they might so educate her, mind and body, that she would always remain within the sphere of the Church.
     Mr. Sterling was considered by people in general as an able lawyer with rather eccentric religious ideas. But as there seemed to be something in his "newfangled notions" that made him honest, he was consulted in cases of importance in preference to Lawyer Sharp, whose office presented an external appearance of greater prosperity, but who was known to have done a shabby thing or two.
     With his increase of fortune, Mr. Sterling was enabled to do what all his life had been his ambition-to contribute largely to the external uses of the Church.
     His home was capacious and comfortable, and, as Mrs. Sterling was a lady of refinement and culture, it gave evidence, not only of her tasteful arrangement of the various treasures collected from time to time, but also of her skill in execution both with her needle and her pencil.
     His wife was to Mr. Sterling the centre of all his happiness; his strong love for her was a protection and help. She loved him as only a New Church wife can love her husband, and while she trusted in his prudence for guidance, her true womanly perception, unconsciously to him, very often directed him how to do it.
     In this warm conjugial sphere Venita's childhood was stored with remains that only needed time to cause them to flower and bear fruit. Not by any means were Mr. and Mrs. Sterling "perfect." Many and severe were the temptations they endured; but their mutual love and trusting confidence in the LORD made it all much easier to bear.
     The Church society in Springvale was small, but the pastor, the Rev. Malcolm Glenn, was a man of energy, with an abiding love for his use.
     The young people came to him with all sorts of questions and troubles, and as he was one of the few men not afraid to say, "I do not know what exact answer to give to that until I have studied it up," their confidence in him was unbounded.
     The church, near which most of the congregation resided, was at the other end of the town from where the Sterlings lived; and although the whole distance could be traversed in half an hour, it was considered too great to admit of very frequent interchange of visits. Mr. and Mrs. Glenn were the only ones who found their way over to the Sterlings at other times than stated occasions or formal visits.


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     Venita's father and mother allowed her to have very little to do with the children of Old Church parents who lived in the neighborhood. On very rare occasions she was permitted to have one of them visit her, but never allowed to accept any of the numerous invitations extended to her. The death of her little sister made heaven seem nearer and more real to Venita. With every added joy her first inquiry was:
     "Does sister have this, too, mamma?"
     Her constant thought of the other world gave her mother much opportunity to instruct and store her mind with holy and enduring remains.
     As Venita grew to womanhood she was taught that all her studies and occupations must be selected for their use-the greatest of all being the preparation for becoming a helpful, loving wife and mother.
     Starting with this for the groundwork of her picture, Venita painted this life that was to come, and the husband who was to be the soul of it, in all the beautiful colors her mind could imagine. In her reading of Conjugial Love she crowned him with all the wisdom and graces of the angels, and it was a perfect delight to her to think of her sister, now fully grown in heavenly stature, wedded to just such a noble, true, wise, and perfect consort.
     Of this ideal picture she said very little, but once in a while would let drop some word that would bring forth a gentle reminder from her mother that, as she was merely human herself, she should not look for perfection in another.
     As the years passed by, the young people of the Church, longing for companionship, made light of the distances that separated their homes, and many were the picnics and rides in summer and the social gatherings in winter that brought them together. In their small circle Venita was undoubtedly the belle-nothing could be undertaken unless Venita would help or assent.
     It was wonderful to see that all the admiration she received had really no damaging effect on her bright young nature.
     Most of the young gentlemen had at some time worshiped at her shrine, but as they were healthy minded young folks, there were no tragic scenes or broken hearts.
     Thus at the age of twenty we find Venita Sterling, a bright and lovely girl, looking expectantly forward into the years to come and what they would bring into her life, still at the same time performing her present duties, trusting to the Lord guidance and her father's and mother a love.

CHAPTER II.

The Home of the Furbushes.

     "DEAR CORNELIA:-We are at last settled in our new home, and begin to feel as though we were to stay.
     "John has been kind enough to give me carte blanche in regard to furnishing, and as you know of old my liking for pretty things, you can very well imagine how I have reveled in upholstery, carpets, cabinetware, and china.
     "The house itself is large and well situated; the grounds are not extensive-but that, of course, we could not expect in the heart of the city-still, they are tastefully arranged. John has taken great pride in them, and now that the statuary has arrived from Florence, we consider them perfect.
     "Altogether, I think we have now such a home as the girls will not feel in a hurry to leave.
     "Speaking of the girls brings me to the real subject of my letter. Helen, as you know, will be eighteen this November, so we have selected her birthday, the twenty-fifth, for the double purpose of a reception and her entree into society. Edna has already been out two years.
     "Now, dear Cornelia, do not think me selfish when I say we want to borrow Venita for this winter-it promises to be a gay season, and the dear child will thus have a taste of city pleasures. We will take all the care of her that lies in our power. If you will consent to our wishes we will look for her, of course, before the 'twenty-fifth.'
     "The girls are impatient to receive a favorable reply to our request, and send their dearest love to you all-in which both John and I join with them.
     "Your affectionate sister,
          CLARA
"TORRENCE, September 29th, 18-."

     On the receipt of this letter Mr. and Mrs. Sterling held a long consultation before telling Venita. Neither of them at first looked favorably on the invitation-how could they spare their daughter three whole months?-but, after thinking it over all day, Mrs. Sterling decided in her own mind that it would be unfair to Venita to not trust her being able to remain true to the Church under all circumstances-and then she might have a good influence over the girls. So, in the evening she renewed the subject by proposing to her husband that they let Venita decide for herself.
     "Cornelia, it strikes me that Venita is too young to trust in society such as she would meet at Clara's."
     "Well, George, she will not be entirely without the sphere of the Church, as Clara and John are both members of Mr. North's society."
     "But is not all of their social life in the Old Church?"
     "Most of it is, I know, but, dear, I rather incline toward letting her go for a time at least. It will enable her to see what society in the world is like, and I really think Venita is strong enough to withstand any temptations she may meet in Clara's home."
     "Well, dear, I submit, although I am not very much in favor of hunting after regeneration in that way."
     "Nor I either, George. That is not the reason would like Venita to go, but Clara would really be much hurt at our refusal; and Venita will so enjoy the advantages she would have of hearing good music and visiting the art exhibitions. You know how eager she is to visit every gallery when we are traveling, and she has never been to Torrence since she was twelve years of age."
     When the letter was given to Venita to read she saw by her mother's manner that it contained something of unusual importance. The questioning look on her face soon gave place to one of delight as her eyes traveled down the page.
     "O mother! Am I to go? What does father say?"
     "Father hardly approves, and although I agree fully with him in his objections, still, I have confidence that our love for the Church, and the thorough training you have had in its truths, will bring you back to us the same open-hearted daughter you are now."
     "I promise, mother mine! It is ever so good of father and you to let me go, as I know it will seem lonesome in the house when noisy Venita is gone."


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     "Yes dear, but mothers must become resigned to that; children grow up and begin to build their own nests, as I shall soon experience."
     As she reached over for a kiss, the solemn look called forth by her mother's words made Venita look so womanly that with a pang Mrs. Sterling realized the time was almost here, in spite of Venita's reassuring words- "Not for a long time, mother; I am not nearly wise nor good enough to be married."
     "Work and wait, dear; the LORD will send it all in good time!"
     Clara Bonney, only sister of Mrs. Sterling, had early in life been married to a banker, by the name of Furbush. Since their marriage there had been frequent visits interchanged at first, but as the two sisters were not in full sympathy in regard to the Church, these had not been so numerous of late-especially on Mrs. Sterling's part, as Mrs. Furbush did not feel the wide difference in their views that so keenly affected Mrs. Sterling.
     Mrs. Furbush still continued a member of the Church, but her duties to society had interfered, materially with her spiritual progress. She still considered herself a good New Church woman-went regularly to church, but never attended the doctrinal classes and seldom the Church gatherings.
     Venita's arrival was looked forward to with much interest by the two girls. Although she had not visited them since her thirteenth year, they had several times been to Springvale, and dearly they loved this pretty, brown-eyed cousin. Little as they could appreciate her nice distinctions of right and wrong, they were affected by her sphere and pronounced Cousin Venita "so good!-still not one bit pokey."
     At last the eventful day arrived. Venita also had been looking forward to her visit with such bright anticipation that she had not calculated what it would be to part with father and mother until, with the last kiss and the whispered admonition to diligently keep up with her reading and to write home at least once a week, mother's eyes filled with tears. Then Venita's heart almost failed her, but her father's call from the carriage, where he had been stowing away the baggage, hurried her off before she had much time to think.
     Their journey to Torrence, a distance of ninety-seven miles, was none of the pleasantest, as it rained dismally all of the way. But the bright faces and warm welcome that met her on their arrival soon dispelled the blues.
     Venita had only time to take one hurried look through the lower rooms, all opening on to one large hallway, and notice the beauty and real elegance of everything, when the girls carried her off to her room to have a good talk and to unpack her trunk-in which interesting operations they were still engrossed when the luncheon-bell reminded them that it was two o'clock, and they had only begun to tell of all the interesting places and things to be seen during the coming months.
     "Never mind, Venita. Our room adjoins yours; so we will have constant opportunities for talks," said Helen, with a laugh.
     On the way down-stairs Venita had leisure to examine her cousins more critically. Edna was the taller of the two, as well as the elder. Her hair was light brown, of a peculiarly soft shade, and worn in a graceful coil on the top of her head; her eyes were gray, her skin fair, and her features had the clear-cut, intelligent look which indicates fine culture.
     Helen was a marked contrast to her sister, being altogether Southern in appearance-short and dark. In the shadow of the entry her hair seemed quite black; her eyes were similar to Venita's own-real "Bonney" eyes-large, liquid, brown. But here the likeness between the cousins ended, as Venita had light, wavy hair and a fair skin.
     As Venita looked at her cousins, she decided that they were undoubtedly handsome and stylish.
     Aunt and uncle were as kind and thoughtful of her comfort and pleasure as possible, and the days were filled in with concerts, theatres, shoppings, and calls.
     Venita had little opportunity, even if she had the inclination, to become homesick; but as the life was all new to her, she enjoyed it thoroughly and wrote such bright, newsy letters home that her mother did not regret that she had let her go.


CHAPTER III.

First Impressions.

     ON the morning of the 25th of November-the day so long looked forward to by Helen as the one for her entrance into society-Mrs. Furbush sent the girls out for a long drive, and, after luncheon, ordered them all up to their rooms, with the admonition that they should not talk, but go directly to sleep, as she wanted them to look fresh and sweet for the evening.
     But how could they sleep with such a festive sphere pervading the house and the sounds of preparation floating up the stairway? At last they gave it up in disgust, and finished the afternoon interchanging plans and expectations for the evening.
     "Are there very many of the New Church folks coming to-night, Edna?"
     "Oh! dear, no! Indeed, Venita, we know very few of them; they are so uninteresting. I believe there are only five or six that move in our set."
     "That is queer."
     "What is queer, Venita?"
     "Their being so uninteresting. The Church ought to make them more interesting, instead of less. Mrs. Forsythe is a New Church woman, is she not?"
     "Why, yes; I thought you knew."
     "So I understood; but several times I wanted to talk to her about the Doctrines, and it always seemed as though she did not like it."
     "Probably she does not know what to say."
     "Does not know what to say! I should think the only trouble would be in knowing where to stop."
     "Venita, if you were not the sweetest little cousin in the world I would think you were strong-minded. You always want to talk doctrine."
     Venita made no reply. She had learned already that her cousins had no true conception of the Church- neither did they realize that every action of one's life should be guided by its teachings.
     When Mrs. Furbush came to inspect the girls at eight o'clock, before going down-stairs, she found no cause for complaint, as each looked her loveliest.
     Venita and Helen were both in white. Helen wore the luxurious Jacqueminot buds, Venita creamy Perles. Edna was dressed in a pale-blue silk, over which she wore white lace, looped here and there with the lovely La France roses.
     With a few finishing touches, Mrs. Furbush pronounced them perfect, and ordered them all down to the drawing-room to await the homing guests.
     The stairway, halls, and rooms were all elaborately, but tastefully, decorated with flowers, of whose many hues the crystal chandeliers and mirrors gave back multiplied reflections.


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     The house was divided by a wide hall, opening at the front upon the street and at the back into the large garden. The broad central walk of the latter was edged on each side by a border of box and a row of trees, most of which were evergreens, and although the weather was too severe to admit of this being used as a promenade, it was now lit up with colored lamps, and, seen through the large glass doors, continued the prospect in a brilliant vista.
     Venita had never been to such a large entertainment, consequently her interest was intense. So absorbed was she in watching the arrivals that she did not notice the admiration her fresh young face excited.
     There was to be no dancing until after twelve; but after that hour Mrs. Furbush, as a special favor to the young people, had consented to let the west room be used for that purpose.
     Among the many introduced to Venita-some of whose faces she liked, others appearing to her cold and selfish-there was one young gentleman whose open, kindly expression impressed her most favorably, and from Mrs. Furbush's cordial manner in presenting him, she immediately supposed him to be one of the five or six New Church friends. Mr. Conway seemed similarly attracted toward Venita, as, after watching her at a distance for a time, he came over to have a little talk, and coming, found it so interesting that he stayed. Venita had the advantage derived from her travels as her parents on their many journeys always took her with them, and her observations on persons and things amused him greatly.
     It did not take her long to ascertain that he had no knowledge of the Church. This gave her a decidedly unpleasant sensation at first, and she tried several times to turn the conversation into New Church channels to see if he would agree with her. In speaking of Raphael's St. Cecilia, a copy of which they had both seen and admired, Venita said:
      "If only artists would not give all their angels wings it makes them look unnatural."
      "As all of the angels are of the fair sex, Miss Sterling, it is quite the correct thing, I should say."
      "I think I do not understand what you mean, Mr. Conway."
      "Why, even in this mundane sphere we see the wings being outlined, and you would not have them shorn of them on the other side, 'would you?"
      "That is not exactly what I meant. I wonder why you say there are only female angels in heaven?" replied Venita, leaving the wing question as hopeless.
     "Well, I never concerned myself much about the other kind, but it is my opinion there are not many of them in heaven."
     "That would be impossible; it would not be heaven without them."
     "You flatter us, Miss Sterling; but I suppose you are right, as I know I would feel most awfully bored, even in the other place, where there is much more entertainment, if there were not a seraph or two floating on the horizon."
     Venita's face flushed; she saw that he had not the slightest conception of what she meant, and made no reply, but a shade of unhappiness settled in her brown eyes. Mr. Conway, noticing her annoyance, but failing to see the cause, threw his whole energy into an effort to bring the smiles back to that fair face.
     As he was a man with a strong personal sphere, he succeeded so well that in a short time they were deeply engrossed in exchanging views on the many subjects of mutual interest that occurred to them, and all idea of time was lost until Mrs. Furbush adroitly carried Venita off, lest she should be considered as flirting.
     When the dancing began Helen's hand was claimed by one partner after another, and the fair debutante was evidently the belle of the evening. Venita also secured her share of attention and entered fully into each and every pleasure that came to her.
     Edna had a circle of admirers of her own, whom she received with impartial favor; her manner, though pleasant with each, was self-contained and dignified with all, as well befitted the eldest daughter of the house. So in the small hours of the morning, when each sought her pillow, their united voice was in favor of the reception's having been all they could wish.
     The next evening, on entering the drawing-room rather late, Venita's quick eye immediately noted Mr. Conway's presence. After a little general conversation he found his way to Venita's side. He had brought her the number of The Athenaeum which contained the criticism on Mr. Thomas' new opera, Nadeschda, of which he had spoken last evening, and he hoped she would enjoy it as much as he had. Then followed a long and interesting discussion on music and art, and on leaving he happened to remember that there was a fine "Meissonier" on exhibition in the Museum; if Miss Sterling were at leisure the next morning-.
     The visit to the Museum was but the beginning of much interesting sight-seeing. And when the snow came the "grays" were seen almost daily at the door- "They needed exercise badly-would Miss Sterling just take a little turn?"
     In the pleasure-loving, easy-going sphere of the Furbush family Venita soon began to feel perfectly at home. Once in awhile she would have a sort of uncomfortable feeling, as though all were not just right; but she was allowed so little time for reflection that it was quite unconsciously to herself that she avoided any especial mention of Mr. Conway in her letters home.
     At first the girls had been inclined to tease Venita on her conquest, but this Mrs. Furbush strictly forbade. It would be a splendid match for Venita, and she would not have it spoiled by their "nonsense."
     [TO BE CONTINUED.]
GRAMMATICAL POINT 1885

GRAMMATICAL POINT              1885

     THE genitive case of nouns in general expresses dependence or possession. It is called by some German writers the "whence case," as implying origin or derivation. In our language this is particularly so when this relation is expressed without the use of a preposition, thus: "man's love" is the love which the man exercises; "the king's crown," the crown belonging to the king, etc. But in some instances the meaning is not so evident, if "of" be inserted before the noun. Thus the "love of the man" may mean the same as man's love, or the feeling he entertains to some object, but it may also mean the emotion exercised by another toward him. The former may be called the subjective genitive, the latter the objective.
     Cases have occurred in the Greek of the New Testament where doubt has been entertained as to which of the two forms is to be understood, and this the oftener since the Greek expresses this relation without the use of any preposition like our "of." Take the phrase "the love of God." [ ], This may mean His love to us, or ours to Him, and if we wish to affix any specific significance to the words we must refer to the context. In one instance there has been a wide difference of interpretation. It is in Romans i, 16, where Paul says "I am not ashamed of the Gospel of Christ [ ].

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Is this the subjective or the objective lenitive? In these words does this mean the Gospel which the LORD has given us, or is it the Gospel which treats of Him? As the Old Church would regard this phrase, it involves so much of the confusing insanities of the Tripersonality, the vicarious atonement, and justification by faith only, that necessarily no clear idea is to be had of it, nor need a New Churchman trouble himself with clauses from an epistle of the recognized champion of what we know as Calvinism. So we can let it pass, and allusion is only made to it to show how controversy can arise on the peculiar relation of the case of a Greek noun, and how polemics can originate on a point in Greek grammar. We think we may see though, as we proceed, how a little New Church common sense, coming from the Divine Truth concerning the LORD, can settle all such questions.
     Let us leave Paul's Epistle to the Romans and take up the LORD'S Word, and in so doing look at an instance in His last message, the book of his New Church, the Apocalypse, and see if there is any such double meaning.
     In Apocalypse i, 9, we read: "I John, your brother, and a sharer in the sorrow, in the kingdom, and in the patience of JESUS CHRIST; was in the island called Parmos for the word of God, and for the witness of JESUS CHRIST [ , or, as in A. R., "propter Testimonium Jesu Christi"]. This witness of the LORD, what was it? Was it the testimony He gave by His words and works, especially by His resurrection, to the truth of what He proclaimed, or was it what the Evangelists said of Him in their several narratives? This phrase occurs also in Apocalypse, i, 2; xii, 17; xix, 10; ["for the testimony of JESUS is the spirit of prophecy." Testimonium Jesu est spiritus prophetiae,"] and xx, 4. It would be most interesting to take up these passages and gather the internal sense from the Writings, especially from the full explanation in the Apocalypse Explained and Apocalypse Revealed; but an exegesis of the subject is not the present object, which is rather to instance the double sense, subjective and objective, in which this witness (or rather testimony) of the LORD is to be understood.
     The incisiveness of the New Church doctrine is most remarkable on this, as on every point. The Writings, being the exposition of the Divine Truth, nay, the Divine Truth Itself, should furnish a ready answer to many of those questions whose solution evades the search of those who see in these Writings nothing but the opinions of a distinguished commentator. Is it asked, What is the testimony of the LORD? The reply is, Not this or that, not objective or subjective, but both. All the attributes of the LORD are a one. He is not Love separate from Wisdom, nor Wisdom apart from Love; for He is Love and Wisdom. In Himself is the marriage of eternity of the two; what the LORD hath forever conjoined in Himself let not man try to put asunder. How are we to understand this gospel of the kingdom, this gospel of Christ? As both external and internal; as the gospel brought us by the LORD, and as the same gospel speaking of Him. Nay, more, the LORD Himself is this Very Gospel. He, the Bringer of this good news, is the Very News Himself. This Evangel (we love this grand old English word) is not' merely a collection of the LORD'S sayings and doings, a narrative of things pertaining to them, nor is it simply a message brought from the heavens by Him, it is both. It is the fact that He is JEHOVAH and that there is none else; a God of Justice and a Saviour; and the LORD in His ever present Love and Wisdom is Himself this fact of facts. The testimony of JESUS is not only the witness which he bore of Himself, which witness was true, nor was it only what His Evangelists wrote of Him. It is the LORD Himself. He is alike the Testimony and the Witness, the Revelation and the Revelator. All in Him is a grand concord of attributes, and in all His words and acts He in every sense is one. He is the LORD as God, the LORD as Man, the LORD as Life. Not three in one, but one in three, in each and every attribute one. The Seer in the beginning of the Apocalypsis of things to come gives as from the LORD "peace from the One who is, and from the One who was; and from the One coming." And this One he identities when he in spirit from the LORD calls him JESUS CHRIST, the Witness, the Faithful. 'We need not concern ourselves as to any questions of grammar here. Love cannot be without wisdom, nor wisdom without love. There is the Esse and the Existere; separate in functions, One in operation, One in essentiality, One in being. There is the testimony the LORD gave of Himself and which he has in an especial manner given to us, by the revelation of the internal sense of His Word, and there is the fact made known as by this Truthful Witness, the Divine Human, that He is the Divine Man, the Saviour and Redeemer. How can we disjoin these two essentials of our faith and hope? We must not allow ourselves in any way to regard the LORD as an aggregation of parts. What He is, He does; action with Him is being.
     The testimony of JESUS! The evangel that the LORD has brought us! The good news concerning Him! How perfect is this Harmony and how it satisfies every longing. We are too apt to rest in what we know of Him to the exclusion of what we know He is. Let us try to grasp somewhat of the comprehensiveness of the Doctrine of the LORD. We love to think of the words of grace which fell from His lips and are treasured up for us in His Word: we joyfully think of all He has done-of His works of love to man, of His greatest of works, His victory over the hells in our behalf: can we go higher than this? Yes; for we can think of the LORD Himself, in the oneness of His Divine Esse and Existence; of the great fact that HE Is. Wearied out in the fights against the powers of the pit, utterly sick of the strife between our " would be," and our "are," and longing for the victory over the hells, and the overcoming which in some faint way will parallel His! how inspiriting it is to forget ourselves and think of Him-not think of any notion in reward to Him, or any doctrine concerning Him, but of Him-of the Infinite JEHOVAH-who in sending His Messenger, the Divine Human, our Manhood made Divine in Himself, to testify these things in the Churches, proclaims Himself as the Root, the Kindred of David, the Star, the Bright One, the One of the Morning; to see in His own Personality of Love, Wisdom, and Life our own being transfigured and glorified-so that seeing Him, and not things concerning Him only, and looking up to Him as the Witness of Himself, and the Testimony concerning Himself, forever One, we can say:

     Behold God is my Salvation;
     I will trust, and I will not fear:
     For my Strength and my Song is JAH JEHOVAH!
     And He to me is salvation!

How completely grammatical points vanish before this beatific vision; how paltry are all such matters of words! In the light of the revelations of the internal of the Word, how insignificant are all questions of the genitive, subjective or objective! Follow Me: let the dead bury their dead! saith the LORD.


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FREETHINKERS' PLATFORM 1885

FREETHINKERS' PLATFORM              1885

     IN the month of September the Freethinkers of New York met in convention and built a Platform for themselves. For reasons unknown to us the old word "Creed" has fallen into disrepute, not only with Freethinkers but with many Churchmen, both New and Old, and the rather ungainly word Platform is preferred, with its component" planks." The meanings of the two words seem-to be practically the same; a Creed being "a definite summary of what is believed;" and a Platform "a declaration of principles to which any body of men declare their adhesion:" Perhaps a growing objection to "believing" anything may account for this change in taste.
     The first article, or rather plank in the Freethinkers' Platform, is that "universal mental liberty" is the "mother and nurse of all reforms." This has a right fine sound, and "mental liberty" is a favorite phrase in the world, yet we think that none of those who use it so often know what it means. "Mental liberty" was restored to men by the Last Judgment and is at all times a gift to man from the LORD, and while it is essential to "reforms" it is no more the mother of them than is air or water, which might also be called essentials. The second plank is a demand that Church property be taxed and that "all laws compelling the observance of any day as a Sabbath" be repealed. Leaving out any question of Divine command, this last, from a purely civil point of view, would be as unwise a thing as a people could well do.
     The third states that the object of free thought-is to inaugurate a government "which shall express the moral power of an enlightened reason." This is a very laudable object, but when it comes to defining terms we fancy there will be considerable clamor, for' each man thinks that his own reason is most enlightened. To attain this government it is recommended that societies be formed for "social education and recreative purposes"- the pen that wrote those words must have been familiar with the constitutions of young folks' societies, which yearly spring up-also that lecturers be employed. This plan for governing empires is surely very simple. The fourth plank is a demand that the duties now performed by churches and priests be handed over to the "liberal and secular societies." The reasons upon which this demand is based and the advantages to accrue from it are not stated, and we can fancy even some of those who object to priests and churches quoting the old adage, "out of the frying-pan into the fire." Following this we read: "That, inasmuch as the government rests upon the consent of the governed, 'equality recognizes no distinction of sex;'" and hence women should be placed on the same footing as men. Even though that somewhat vague "equality" may recognize no distinction of sex, men and women do, and that distinction will continue to exist through all time. The demand that women be given the right of voting can, obviously, be based upon nothing save the assumption that married partners are antagonistic; for were the twain really made one there would be no occasion or justice in that "one" casting two votes; and if that antagonism really exists Freethinkers would be much better employed in removing it than in endeavoring to increase it by doubling our already too large body of voters.
     In conclusion; theology is charged with causing the present confused "relations of labor and capital" and a demand is made for a "fair distribution of wealth. Theology caused the trouble by calling toil a curse and riches a snare; in what manner this causes trouble between labor and capital we are not told; of one thing we are certain- Christianity never in practice treated riches as a snare. There is great respect shown by Freethinkers and Free Religionists for wealth, and they have as strangely confused money and happiness as they accuse Christianity of having confused, labor and capital; they seem to regard the two terms as synonyms, as witness the following from The Index (Sept. 3d): "What circumstances are responsible for the present unequal distribution of happiness? How is this difference between the fortunes of the rich and poor brought about?"
     After a careful consideration of this Platform of the Freethinkers, one can exclaim with the Preacher: "And there is no new thing under the sun." Yet there is a new thing-the final revelation of Divine Truth. But the world wills not to see it, much less to receive it.
INFINITY AND ZERO 1885

INFINITY AND ZERO       W       1885



COMMUNICATED.
     THESE two terms, though of frequent use in the literature of the "exact" sciences, seem to be but imperfectly understood even by mathematicians. It is difficult to give a precise definition of them in purely scientific terms. We are told sometimes that a number is infinite when it is greater than can be expressed by any combination of figures. Yet it would seem in such a case that it would not be a number in any sense. In fact, some quantities are so vast, relatively speaking, that we have to resort to a new system of numeration. As an instance: the Brahmans say that there are countless sakwalas, or solar systems, and would give one an idea of their number by supposing a million million of these sakwalas inclosed within a wall reaching up to the highest of the heavens (the lowest of these heavens being twelve million miles high), and the space thus circumscribed filled with mustard seeds; then that some one should take these seeds one by one and throw them in the direction of any particular cardinal point, toward each sakwala lying in that line; having exhausted all the minute grains in this vast inclosure, he would not have thrown them singly to each solar system in the one given direction. Yet the total number of sakwalas is not infinite: and it can only be so called in a relative sense-and infinity is beyond' this. Once we had occasion to investigate the values a certain algebraical formula could assume under given conditions of change; we cannot express the number thus determined except by saying that were it written down as closely as by ten figures to the inch, the array of numerals would be about seven hundred and twenty-nine miles long. When the mind can conceive of a number like this, and is told that infinity is greater than this, the question is, What is infinity? and we despair of an answer to it.
     Infinity being the zenith of the numerical scale, let us turn to the nadir, that is to zero, and we shall find ourselves as much, if not more, perplexed. For how shall we define it? What is nothing? Is it a quantity, a small quantity,-a very small quantity? But ere comes in another question, What do we mean by small? In regard to infinity, great has no definite signification, neither here has its opposite adjective. And this leads to a most absurd idea-it may not be expressed in words, but the spirit of the definition is that zero means a quantity so small that you cannot diminish it without destroying it. Some of the works on the Calculus have just this curious notion as the base of their reasoning.

158


You are supposed to take a quantity x, and decrease it till you reach a point where any further diminution would make it vanish-this last stare of decrement they call dx, or the differential of a, in one sense something, in another sense nothing. And when infinity and zero are considered in connection with each other, the absurdity becomes whimsical. For instance, a point is "nothing or no thing-it is simple position. Yet put an "infinite number" of points side by side and you do have something-that is, a line, or length without breath. Again, an infinity of lines in contact make a surface; that is, an aggregation of infinite thinnesses makes a width; and, still further, another infinity of mere extensions makes a solid. It is singular, this attempt to explain an exact science by such a collection of inexactitudes, and to obtain a definite quantity by the union of a nothingness so small as to be impalpable, and an immensity so vast as to be incomprehensible! What confusion, what mental chaos, must result from such incongruities! Let us be understood here: we are not finding fault with the mathematics, which, as furnishing us the ultimates of the Divine Wisdom in the concrete, are the most convincing proofs of that wisdom in its most extended and universal form, but of the obscurity in which its first principles are involved by some of its professors.
     It is the New Church alone, in its far-reaching philosophy, which can furnish even an approximate answer to the questions, what is Infinity? what is Zero? and this it does in few words. Infinity is that which pertains to the LORD. Zero that which has relation to all else. Everything which we call small or great is such only relatively. There is nothing so small that it may not be diminished, nothing so great that it may not be increased. Everything between Zero and Infinity, all which lies within the limits of the absence of any quantity, and the being of all quantity, comes within continuous degrees. The Zero and the Infinite are discrete degrees. No amount of nothings can make a something; no subdivisions of the Everything can become anything. For as the uncreate cannot be a creation, so the indivisible cannot be divided.
     We have said that Infinity is that which pertains to the LORD, or, in New Church speech, Infinity is the Esse of the LORD. It is the unreachable character of all in Him, the universal of His Nature, His Being of Himself in all His attributes. Were this not so He would be nothing; with Him there is no Pantheon of gods. He is One, He is All. And this is Infinity, this is the superior limit of the celestial Mathematics, this is the true Animus Mundi creating all things, preserving all things, the one Life, the one Soul, the one Esse of the Heavens and the Earth, the Infinite or the One without End; the Infinite, the One without bounds. This Supreme Limit is that toward which we may ever tend but never reach. It is the Fullness of which we all receive, and which is never exhausted. Words cannot tell how much this Infinity embraces. The LORD is not in theology so called, only. He is Everything and everywhere, in Nature, in Soul, in Mind, in Study or Science, in Affection, in all things we see Him as in His Word. This is no mere verbiage. To him who truly recognizes this Infinitude of the LORD'S Being, He is everywhere, and His infinite Wisdom can be seen in the little flower as in the system of worlds, in the formulae of mathematics as in the human frame, in things of earth as in things of the Heavens. It would be most interesting to take up this theme and exemplify, how the conception of the Divine Infinity being the limit of all things, gives one a clear, incisive idea of the term infinite as used in the seemingly lifeless mathematics; but this must be left the coming New Churchman, who will have a nearer vision of New Church truth.
     And the LORD, being the Infinite, man, in his proprium, is the Zero. The LORD being the Fullness, man in himself is the Emptiness. This is the first thing he must learn would he know anything, this the first step in that ladder from earth to heaven on which the Angels tread. If he think his wisdom is self-derived, he signally fails to know what wisdom is. He is in a degree discrete from that in which he can know anything, and must unlearn the lesson his proprium, full of evil and falsity, is ever trying to teach him. Thus it is with man in himself, but not with man in the LORD. His proprium is indeed a zero, but receiving grace upon grace from the Fullness of the LORD, this zero may be, by gift and influx, a quantity. It cannot attain the Infinite but it may strive toward it, but it must be in the profound recognition of the grand fact of the All in the LORD. Then will come upon him a new creation, as that described in the opening of the Word. From the head, or as the chief thing; Elohim, the LORD as to Divine Truth, sets in order the internal and then the external of man. This is the first of the LORD'S utterances to those who would know Him. Then comes the primal truth. The earth is waste and emptiness, and darkness-a perfect zero, a blank, a nothingness. But the Spirit of God, the inspiration of the Divine Truth, moves itself upon the face of the waters of the abyss, and when the Truth brings the Light, the Light will come and regeneration has begun in the soul which acknowledges its own natural wasteness and darkness. Where there was nothing, the breath of Truth has placed a something; weak and attenuated it may be, but it is no longer a zero. Though not Infinity, it is not its antithesis. Then man begins to live, and then only. Then not of himself but of the LORD he becomes a living soul.
     But how can Infinity and Zero meet? How can the All in All of the LORD come near to the Nothingness of Man? Here is the glory of the truth which is the corner-stone of the New Jerusalem. Were God the cold, abstract, unenergizing Being of the new theology, or the indeterminate quantity of modern rationalism, this could not be; but being The Truth of His own Second Coming, He is the Life of man; He is the Infinite Love, the Infinite Wisdom, the Infinite outgoing Spirit and Breath of all things in the Person of the LORD JESUS CHRIST, who by His assumption of our nature has brought Himself close to us. Here, in this Divine Human, is the point when the Infinite can touch the Zero. All centres in the Incarnation of the LORD; the One LORD who now as of old calls to men, Hear, 0 Israel! JEHOVAH your God, JEHOVAH is One. Our own nothingness remains, but then His fullness comes to be ours also. How words fail when we would speak of such a coming as this! how our souls go out to Him in love and joy when we think how the Zero and the Infinite, our humanity and His Divine Human, are in harmony even as in Him the Divine Love and Wisdom are One in Him, and we too one with and in Him!     W.
Title Unspecified 1885

Title Unspecified              1885

     SHOULD our readers meet with anything concerning the New Church in their daily or weekly newspapers, we trust that they will forward us a copy; even though we do not make use of the matter sent, we preserve it for the benefit of future historians of the Church.
Title Unspecified 1885

Title Unspecified              1885

     THE Rev. Gustav Busmann is compiling a Biblical History, with summaries of the internal sense.


159


NOTES 1885

NOTES              1885

     THE Rev. Frank Sewall has translated Swedenborg's posthumous treatise on the Soul, originally published in Latin by Dr. J. F. I. Tafel, as Part Seven of the "Animal Kingdom."
Title Unspecified 1885

Title Unspecified              1885

     THE new document concerning Swedenborg, which came to light at a recent sale in England and which was described on page 125, has been published in New Church Magazine (of England) for August, with omission of parts that convey no new information.
Title Unspecified 1885

Title Unspecified              1885

     A NEAT little brochure, with flexible cover, setting forth the act relating to marriage licenses, and other acts defining the duties and responsibilities of those who solemnize marriage in Pennsylvania, has been published by T. & J. W. Johnson & Co., of Philadelphia.
Title Unspecified 1885

Title Unspecified              1885

     THE English Conference has decided on the preparation of a manual of the external organization of the New Church, its conference, its various funds, and other means of usefulness. This manual is to be printed for presentation by societies to every candidate for membership in the New Church.
Title Unspecified 1885

Title Unspecified              1885

     Monatblatter, our New Church contemporary in Germany, in its issue for August publishes criticisims of two Old Church biographical notices of Swedenborg. The first of these is found in K. L. Kalchreuter's Ecclesiastical History, under the heading of "Mystics, Enthusiasts, and Separatists." The other appears in the July issue of the Daheim, an illustrated evangelical family paper, and is graced with a portrait of Swedenborg.
Title Unspecified 1885

Title Unspecified              1885

     THE Conference version of the Book of Psalms, for use in the services of the Church, was made the subject of some discussion at the late meeting in Derby. This version was prepared by the late Rev. W. Woodman and Dr. Bayley, and revised by Dr. Bayley and Dr. Tafel. The meeting finally appointed a committee, consisting of the Rev. Messrs. W. C. Barlow, Dr. Bayley, J. R. Boyle, J. Deans, J. Presland, J. R. Rendell, Dr. Tafel, and E. Whitehead, and Mr. Broadfield and Dr. Goyder, to consider the propriety of revising and printing a new edition.
     The nearest approach to a New Church translation of the Psalms in America is to be found in the Psalter and the selections of A Liturgy for the New Church, published by the J. B. Lippincott Company, of Philadelphia.
Title Unspecified 1885

Title Unspecified              1885

     THE Skandinavisk Nykyrktidning, of which Mr. C. J. N. Manby is editor, seems to be devoted to the propagation of the various objections that have hitherto been raised against the orderly establishment of the priesthood according to doctrine. (N. J. and its H. D. 311-319.) Thus the priest is considered a hired servant of the society. He is the creation and creature of the laymen, and does, therefore, in no wise represent the LORD. In cases where the minister is ordained by laymen this may hold true, as his congregation have made him their minister and their representative. Mr. Manby sets up the assertion that all priests in the New Church who have not been ordained directly by laymen have been invested with their office, not by the LORD, but by the "love of dominion, which is the devil." This he tries to base on the allusion to the succession in the Roman Catholic Church (in A. R. 802), but as it does not fit the base his figment tumbles to the ground.
     Not content with desecrating the Sacraments by giving them into the hands of any one man or woman, Mr. Manby calls in the aid of an English ally. He translates and publishes Mr. Jonathan Robinson's pamphlet on Christian Baptism and New Church Rebaptism, and strives with this potent engine of war to demolish the practice of baptizing proselytes into the New Church. It were a much safer, a more useful, and by far the wisest plan for the Church in Sweden first to put themselves in possession of a complete translation of the Writings, and then when all Swedish New Churchmen can investigate for themselves, debate the grave questions which are agitating them.
Title Unspecified 1885

Title Unspecified              1885

     THE work on the Worcester (Latin) edition of the Writings has for the present come to a close.
     De Nova Hierosolymas et Ejus Doctrina Coelesti (On the New Jerusalem and its Heavenly Doctrine) is ready for the press.
     The entire Apocalypsis Explicata is stereotyped, including the appended treatises De Divino Amore et de Divina Sapientia, and also the so-called Dc Domino et de Athanasli Symbolo. Of the latter work Dr. Worcester writes, us: "I have transposed the order of the parts, so that it will now be presented in the order in which Swedenborg wrote them; this, too, is the order that he gives in the body of the Apocalypsis Explicata." The Index Rerum makes five hundred and eighteen pages. It is more than twice as large as the old English one, which comprises only two hundred and nine pages, and these of larger type than the Latin. The references to Verbum fill over thirteen pages. We fain would give a full description of the beautiful order of these references, but must content ourselves with giving the analysis of the last half. Arranged in tabular form, the subheadings to these would appear thus:

I.
Highest Sense.
Inmost Sense.
Divine Celestial Sense.
Celestial Sense.

II.
Internal Sense.

A.
More Remote Internal Sense.
Celestial Spiritual Sense.
Spiritual Sense.
Abstract Sense.

B.
Proximate Internal Sense.
Celestial Natural Sense.
Spiritual Natural Sense.
Natural Sense from the Spiritual.
Spiritual Moral Sense.

III.
External Sense.
Natural Sense.

A.
Sense of the Letter.

B.
Literal Sense.

IV.
Opposite Sense.
MARRIAGES AND DEATHS 1885

MARRIAGES AND DEATHS              1885

Notice of Births, Marriages, and Deaths will be inserted free of charge. They must be received before the 15th of the month.
ERRATUM 1885

ERRATUM              1885

     Page 145, last word, for "Fremont" read "Fremaux." [Corrected.]


160


NEWS GLEANINGS 1885

NEWS GLEANINGS       Various       1885


NEW CHURCH LIFE.
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PHILADELPHIA, OCTOBER, 1885.
AT HOME.

     Canada- THE programme for Association meeting (to be held October 7th to 11th) is quite elaborate. A novel and useful feature will be the "question drawer." Blank slips of paper will be distributed; any member of the Association wishing to ask a question may write it on a slip without giving his names the slips will be gathered and the President, assisted by the secretary, will, as he draws forth each question and reads it, assign it to some person present who will answer it publicly in the evening in a speech not to exceed five minutes.
     The West.- THE Michigan Association will hold its annual meeting at Detroit, October 3d and 4th, and the Ohio Association at Cleveland, October 16th.
     THE Rev. O. L. Barler baptized one adult and one child, and confirmed seven, at Kyger, Ohio, and organized a New Church Society of ten persons.
     The East.- THE next term of the Theological School of the General Convention will open on October 7th.
     THE Orphanage, whose office is in Philadelphia, has the charge of ten children.
     THE "Board of Home and Foreign Missions of the General Convention" calls for assistance.
     THE Swedenborg Publishing Association held its quarterly meeting in Philadelphia on September 7th.
     THE Massachusetts Association will hold its semi-annual meeting at Elmwood, East Bridgewater, on October 1st.
     THE Rev. B D. Palmer ministered to the Paterson (N. J.) Society during the summer. He recently baptized there four adults and two children.
     THE Philadelphia schools of the Academy of the New Church consist of a theological school, a college, a boys' school, a girls' school, and a kindergarten. The corps of professors and teachers numbers twelve; the students and pupils number fifty. Of the students seven are preparing for the priesthood.
     THE Massachusetts Missionary Board held an encouraging and Interesting meeting on September 7th. The Rev. George F. Stearns had called on nearly one hundred ministers in various towns. In Providence, R. I., where he had called on the ministers twenty-five years ago, he found a "great change in knowledge of the New Church, and in the attitude toward it since that time."

     ABROAD.

     Great Britain.- THE memorial stones of new day and Sunday school at Blackburn were laid on August 8th, 1885. The building will measure eighty-five feet by forty-five feet. The memorial stones of the new Sunday and day schools at Accrington were laid on August 22d.
     MR. G. C. Ottley, author of the lecture published in the September issue of New Church Life is a candidate for the priesthood, studying at the New Church Educational Institute, London.
     THE New Church people of England, and noticeably those of London, have taken part in the demonstrations for the suppression of crime called forth by the Pall Mall Gazette disclosures.

Notes on the Meeting of the General Conference.

     THE meeting was attended by twenty-eight ministers and sixty-eight representatives.

     The sixty-four societies connected with Conference consists of five thousand seven hundred and forty-one registered members. Four hundred and seventy-four new members have been admitted during the year, of whom one hundred and fifty-eight were from the Sunday schools. There were one hundred deaths and two hundred and fifty-five removals or withdrawals. The net increase was one hundred and nineteen.
     The President reported that the Rev. G. H. Smith had left the priesthood of the New Church, as he no longer believed the LORD to be the only God, and that he had become pastor of a Unitarian congregation. Three series of monthly ministers' meetings for the purpose of mutual counsel and assistance have been maintained in the Accrington district, in London, and in Scotland.
     Conference expressed the conviction of the need to the New Church of a translation of the Word prepared by students instructed in the Doctrines of the Internal Sense.
     Of the Conference organ Nets Church Magazine, ninety-eight hundred copies have been sold during the year. The Magazine account shows a deficit of over one hundred and ninety-three pounds.
     The Conference unanimously resolved that it "Learns with satisfaction of all efforts to communicate a knowledge of the details of New Church Doctrine, and earnestly recommends the ministers and leaders to establish classes, especially among the younger members, for the study of the Writings of the Church."
     The ministers were requested to preach a yearly sermon advocating the support of the Swedenborg Society.
     A resolution of respect to the late Henry Butter, and of appreciation for his services, was passed.
     A motion was passed to the effect that assistance be withheld from the Stockholm Society on account of the views of the minister there, and the difficulties ensuing in consequence. [The American Convention continues its support of Mr. Boyesen.]
     It was decided by forty-nine votes to thirteen to affirm the desirableness of rescinding the rules providing for the ordination of ministers to labor in foreign lands.
     Conference authorized the ordination of Mr. J. F. Buss, leader of the Melbourne Society, and of Mr. W. T. Stonestreet, assistant at the Radcliffe.
     The names of Mr. A. E. Beilby and of Mr. C. Griffiths were removed from the list of licentiates for technical reasons.
     The course of instruction of students adopted by Conference was extended to four years, and otherwise provisions made for better education. The last graduates of the Conference school went to America to finish their preparation for the holy office of the priesthood. This year the school has no students.
     Next year Conference will meet at Heywood.
WRITINGS OF THE CHURCH 1885

WRITINGS OF THE CHURCH              1885

Arcana Coelestia. 10 vols.     $6.00
Apocalypse Revealed. 2 vols.     1.20
True Christian Religion          1.00
Conjugial Love               .60
Miscellaneous Theological Works      .60
Heaven and Hell                .50
Divine Love and Wisdom          .50
Divine Providence               .50
Four Leading Doctrines          .50

     When sent by mail, the following sums must be added to the above prices for postage: T. C. R., 24 cents; A. C, 18 cents per vol.; A. R. 15 cents per vol.; C. L., 15 cents.; M. T. W. 16 cents; H. and H., 15 cents; D. P., 11 cents; D. L. W., 8 cents; F. L. D., 10 cents.

Doctrine of Charity. - Cloth, limp     $0.10
Summary Exposition of the Internal Sense of the Prophets and Psalms.
     In paper, 25 cents; bound .50

     For sale at Book Room of the Academy of the New church, 1700 Summer Street, Philadelphia.
PORTRAITS OF BISHOP BENADE, Chancellor of the Academy of the New Church 1885

PORTRAITS OF BISHOP BENADE, Chancellor of the Academy of the New Church              1885

The REV. J. H. HUBBARD, D. D.,

The REV. W. P. PENDLETON,

The REV. L. H. TAFEL.

Cabinet size, on card-board 12x10 inches. Price, 50 cents each.
     These Portraits are printed by the Phototype process, which insures an unfading picture.
     For sale at Book Room of the Academy of the New Church, 1700 Summer Street Philadelphia.
LATIN REPRINTS 1885

LATIN REPRINTS              1885

Apocalypsis Revelata. 2 vols., stitched     $4.00
     Half morocco                    5.00
Coronis et Invitatio. Half morocco          1.00
De Divino Amore, etc. (A.E.) Stitched.      .60
Apocalypsis Explicata. 2 vols., "          4.00
     Half morocco                    5.50
Dc Cultuet Amore Dei                    1.25

For sale at Book Room of the Academy of the New Church, 1700 Summer Street, Philadelphia.
NEW CHURCH LIFE 1885

NEW CHURCH LIFE              1885

     THE subscription price of New Church Life is $1.00 per annum, payable in advance.
     For Twenty-five Cents the Life will be sent for six months only, to those not before subscribers.
     Subscribers wishing back numbers to complete their fires can receive them at the rate of ten cents per copy. This applies to all back numbers excepting January, February, and March of Vol. I.
     Address all communications
Publishers New Church Life, No. 1802 Mt. Vernon Street, Philadelphia, Pa.


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EDITORIAL NOTES 1885

EDITORIAL NOTES       Editor       1885


NEW CHURCH LIFE
PHILADELPHIA, 1885, NOVEMBER
No. 11.
Vol. V.
     THE editors desire to acknowledge the receipt of interesting letters from various sources. They regret that they cannot publish them all, and that the limited time at their command prevents their answering them by letter.
Title Unspecified 1885

Title Unspecified              1885

     Ax exchange calls the late Sir Moses Montefiore a "saint," and is highly indignant because the doctrines of various Churches condemn him to hell. The Church that condemns any man to hell violates the Divine law, "Judge not," and so does the newspaper that consigns him to heaven.
Title Unspecified 1885

Title Unspecified              1885

     SUCH New Church phrases as "direful persuasions," "phantasies of evil," "genuine good," "proprium," and others are condemned as being "childish," "simply stupid," and the like, by a writer in Morning Light. That these terms appear so to him no one can deny, for he says so, and is in position to know best; but as we all are prone at times to mistake cause for effect, we would hint that the cause for their so appearing to the writer in question may not, after all, lie in the phrases, but somewhere else, and that a very little knowledge would remove it.
Title Unspecified 1885

Title Unspecified              1885

     WORKS compiled for the especial use of the New Church student are for the present limited to Indexes of the Writings. These are of paramount importance. But the day is not far distant when the New Church student will have access to other helps in the more exact and faithful study of the Word in its letter and in its spirit. A movement is on foot to publish a work on Degrees, with especial reference to the Writings. Similar works on Correspondence and on other subjects seem to be preparing. And in the matter of helps for the better study of the Word, there is ready for the printer a manuscript concordance of the Hebrew of Genesis and Exodus with Latin 'renderings in the text of the Arcana Coelestia. This valuable work, which embraces eleven hundred and eighty pages in manuscript, was compiled by a gentleman of scholarly attainments, who is a frequent contributor to these columns.
Title Unspecified 1885

Title Unspecified              1885

     THE cable reports that four hundred and sixty-two out of five hundred and eighty-one Liberal candidates for Parliament are in favor of disestablishment, and Mr. Gladstone says that the current is setting in that direction. The Bishops are opposing this movement, and one of them, in a letter to his diocesan conference, says: "With disestablishment, paganism would soon recover its ancient and sinister significance." From one New Church point of view this movement will doubtless be regarded as an advance in the breaking up of old creeds. This would be true were the New gaining as fast as the Old is losing. But the simple fact is, that the New Church in England, as in America, is, as a whole, practically at a standstill. The converts made scarcely balance the children and members lost. In our children lies the future of the Church. That our truth is permeating the world, as is held by some, is a palpable error. The doctrine of the LORD is as far from current belief to-day as it was fifty years ago.
Title Unspecified 1885

Title Unspecified              1885

     THE present condition of Japan is depicted by R. Nakashima in a paper in The Independent. Public schools are established everywhere in that country; there are "hundreds of private and normal schools," and also a university "for the study of Western science and philosophy." Bentham's, Mill's, and Spencer's works are delightedly read. Christianity enjoys perfect freedom and missionaries are welcomed. "The Greek faith, Roman Catholicism, unbelief and Protestantism are striving for mastery." Over two thousand newspapers are established and "are filled with praise of Western civilization." But amid all these changes "there is nothing so noticeable as the growing disregard for religion and morality." In former days these "were esteemed the greatest and most important things in life;" "the practice of virtue was the sum and substance" of the people's education. But now religion and morality are "laughed at as simplicity and ignorance;" it is believed that "morality does not contribute anything to progress." Frugality and economy have given place to "luxurious and extravagant habits." A vice once considered as a disgrace is thought so no longer; "the public pay no attention to it." And yet, for all this, "the ground is plowed and is ready for the Divine seed of the gospel." If Mr. Nakashima's letter were not dated from Yale Divinity School we should consider him a bitter satirist.
Title Unspecified 1885

Title Unspecified              1885

     ELSEWHERE we publish a letter commenting on an editorial note that appeared in the Life for August. We then took the ground that in the so-called labor question, as in all other "questions," the New Church as a body could but keep the Divine Truth pure for those who will to receive, and the New Churchman can but apply that truth to his own life and leave his neighbor to the LORD'S care. Our correspondent regards this as "unnatural, inhuman, infernal." Without quarreling over these terms, it may be useful to give the steps by which we arrive at our conclusion.
     Unless the LORD had come again no flesh could have been saved. (T. C. R. 3.)
     This Coming was a Revelation of the Internal Sense of the Word, which Revelation constitutes the Writings of the New Church.
     Hence, as no one could have been saved without this Coming or Revelation, it is plain that in this Revelation lies the individual's, and therefore the world's, salvation, and that salvation is effected by the individual learning the Truth and living it; as he does so, the LORD flows into him with His good. We know of no other means of reforming and saving the individual; and what saves the individual saves the world. Our correspondent seems to forget, else he certainly would not have used the terms he did, that in such a life man is doing all the LORD requires of him, and that in such a life is performed the highest use to the neighbor in all the senses of that word.


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     That the world is full of iniquity, extortion, and in-justice is most true; recognizing this, the Life mentioned the only remedy, one that a child can apprehend and every man can apply if he wills to; our correspondent thinks the remedy a bad one, but both he and the correspondent of John Swinton's Paper fail to offer any remedy at all.
AFFECTION OF TRUTH 1885

AFFECTION OF TRUTH       Rev. L. H. TAFEL       1885

     Till wizen wilt thou go about, O thou backsliding daughter? for the LORD hath created a new thing in the earth, A woman shall compass a man.-Jeremiah xxxi, 22.

     OUR text treats of the establishment of the New Church among those who form the remnant of the Old Church, of their advancement in intelligence and wisdom, and of their conjunction with the LORD. Of this remnant it is said that it has "gone about "-i. e., strayed and wandered-to show the ignorance and perplexity in which those who belong to it find themselves at the end of the Church, when the light of Divine Truth is put out on account of its rejection and the substitution for it of the fancies of men, whence there is nought but obscurity and darkness, and even those who are in the affection of truth are not able to find any real truth. The word translated "backsliding" is literally "turned away," while the "daughter"-here "the virgin of Israel"-is the Church, which at its end is utterly turned away from the worship of the LORD JESUS CHRIST as the only God of Heaven and Earth. To those who in this Church have in ignorance turned their back on the worship of the LORD as the only God, and who have yet some affection for the Truth, the words of our text are addressed:
"Till when wilt thou go about, O thou backsliding daughter? for the LORD hath created a new thing in the earth."
     Until the LORD made His Second Coming and created a new thing in the earth there was no escape from the obscure groping and aimless wandering of those who sought after spiritual truth; but now that He maketh all things new, there is no further cause for straying. Those who hesitate to receive the Truth after it is shown to them show thereby that they are not of the remnant who may be saved. "They love darkness more than the light, because their works are evil." The Truth comes and judges and separates the sheep from the goats-those receptive of heaven from those leagued with hell. And yet in a certain sense, even when the Truth has come, it is man who judges himself by the attitude he takes with respect to the Truth. To all those who have any affection for the Truth the LORD now says in our text: "Till when wilt thou go about, O backsliding daughter? for the LORD hath created a new thing in the earth."
     "To create" is predicated of what is made all anew, and the word is used especially with respect to the regeneration of man, who is made spiritual. By the "earth" or "land," by which in particular the land of Canaan is designated, is signified the Church. The LORD at His Coming among the remnant of the former Church makes known spiritual truth and thereby leads to good, establishing thus the spiritual Church at the same time that among the Africans, who are of a celestial genius, He establishes the celestial Church. When the LORD thus makes His Coming with great power and the glory of spiritual truth, which is the very splendor of Heaven, He calls on all who love Him and what is from Him: "Till when wilt thou go about, O daughter turned away? for the LORD hath created a new thing in the earth." There is no more doubt, no more obscurity, no more need of aimless straying and wandering-for the LORD hath sent forth the splendor of His Truth and is now creating His New Church on the earth. "The LORD hath created a new thing in the earth, A woman shall compass a man." "Woman" in the Word is the Church, but the Church is a Church from her affection of truth; "Woman," therefore, is the affection of truth. But "Man" is truth from good. The "new thing" that the LORD is creating in the earth is, that all who are in the affection of truth may now embrace the truth and may be conjoined therewith, and thus with the LORD, from whom it comes. The perverted Church, in which faith alone reigns, is described in the preceding chapter by the prophet in the words: "Ask ye now and see whether a male doth give birth? Wherefore do I see every man with his hands on his loins as a woman giving birth and all faces are turned to paleness." But the New Church from the LORD is described in our text by the new thing which the LORD hath created-"A woman compassing a man"-truth joined with affection, and therefore productive of the good of life.
     The term by which woman is described is not the usual word, but is the word generally rendered "a female," and this word is used for what is intellectual and especially of the spiritual Church. So also the word rendered "man" is neither [ ] (adam) nor [ ] (ish), which signify man in general and the male man in particular, and which are rendered in Latin by homo and vir, but the expression is a third term, derived from the root signifying "mighty," and therefore signifies man in his strength. It is sometimes rendered by Swedenborg as "a man (a youth)"; and by it, in the internal sense, is signified truth confirmed-i. e., truth conjoined with good, for thereby truth enters into its power and might. The comparison of the conjunction of good and truth with the marriage of woman and man originated with the Most Ancient Church. Because their highest felicity and happiness consisted in marriage, therefore whatever could be likened to marriage they likened to it, that they might thence perceive the felicity of marriage. Therefore they called the Understanding in the spiritual man "Male," but the will "Female," and when they acted as one they called it "Marriage." Thence also the Church was called "Daughter," "Virgin," and also "Wife."
     The conjunction of Truth with the affection of truth takes place with the man of the New Church in the progress of his regeneration, not only in his mind in general, but in every least particular. Wherever the affection of truth with man lovingly receives the truth from the LORD and carries it out into action, there "the LORD creates a new thing in the earth-a woman compassing a man "-and the offsprings of such marriage of good and truth are goods or uses. As the natural man is thereby filled with good joined with truth, it can be said of him that "his land is married," or, in the words of our text, that there is in his land-his external man-a new thing-"a woman compassing a man."
     The internal of the male consists of the love of truth, and this leads him to gather and investigate truths, arriving thence at the understanding of truth, which constitutes intelligence, and at the love and the life of it, which constitute wisdom. The peculiar characteristic of woman, however, consists in the affection for the truth that she sees in others, and thence in the love of their intelligence and wisdom.

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This causes her to treasure in her internal the knowledge, intelligence, and wisdom that she sees in the world around her, and especially that particular form of knowledge, intelligence, and wisdom which she finds in her conjugial consort, and she brings this out in a life of good or of love. This is the internal ground and origin of all true conjugial love, and this also is that which continually sustains and augments it. Where there is not the affection for intelligence and wisdom with woman and the love of acquiring intelligence and wisdom with man, conjugial love, cannot exist, be sustained, or increase. Only through this means can the new thing be created in the earth by the LORD-"a woman compassing a man." The affectionate reception of the Divine Truth is the very internal of conjugial love on earth, and conjugial love again is that external which keeps alive and active this affectionate reception of the Truth. If the wife eagerly and gladly receives and embodies in her love and life the new truths seen and communicated by the husband,- then there is that external incentive which co-operates with the internal love of intelligence and wisdom that constitute the male principle; then wisdom and intelligence, being freely received and loved and honored, evermore augment and increase, and regeneration advances with equal steps, and with regeneration Conjugial Love, which presents the fulfillment of our text in ultimates-"A woman compassing a man."
     It is different where woman is not in the affection of truth, and thus in the love of the LORD, but in the love if self and the world, in the love of position and wealth. By such a woman true intelligence and wisdom are despised and derided, as they seem to her rather in the way than conducive to the wealth and position she aspires to. With such men and women the LORD cannot create a new thing, but the old will, with its concupiscences, and the old understanding, with its worldly wisdom and cunning, reign. We are too apt, in judging of men, to give chief importance to the brightness of intellect, without considering the affections which form the groundwork. So also, in judging of married pairs, we are too apt to overlook the powerful sphere of the affection ate wife, who is strong to support the husband in his upward flight to ever higher intelligence and wisdom nevertheless, it may easily be seen that if the wife is worldly she continually drags down heavenly aspirations, by a narrowing, cramping regard for riches and position. Truly the woman of the Church has an immense influence, all the greater that it is often unnoticed and unthought of. In our text the New Church is described, as we see, by the simile of "a woman compassing a man," showing that the sustaining power of affection is a main element of the establishment of the Church, as it is of its continued existence and increase. How many of those that have made any advance in intelligence and wisdom consider and acknowledge even to themselves how they have been supported and spurred on in the investigation and pursuit of truth by the sympathetic voice and sphere of some worthy woman of the Church? And yet how much is not due to this external, support to their internal love! The Church does not: yet realize this great use and function of woman, and, how absolutely necessary it is for its establishment and progress. Nor is it probable that this is fully realized and seen by the women of the Church themselves or they would no doubt strive even more zealously to help on the progress of the Church by inspiring an increased in the pursuit of intelligence and wisdom.
     The difference between a man of the New Church and a man of the Old Church is seen and acknowledged by all in the New Church, for it is such as refers to truth and therefore strikes the eye. While the Old Churchman is involved in absurdity, contradiction, and darkness as to all things of the Church, the Word, and of Heaven, the New Churchman is in the brightness and glory of the light of Heaven. Everywhere the ways of truth are opened wide to him, and with their Nunc licet invite him to the investigation of all things in the Word and the world. While the one is in the darkness of falsity, the other revels in the heavenly light and brightness of Divine Truth. But the distinction is equally great between the woman of the Old Church and the true woman of the New. While the one is satisfied if her husband, father, or brother join in the outward formalities of a Church to which she is attached by external bonds, but would be surprised if they were to delve into its mysteries and endeavor to enlighten her thence, the woman of the New Church is never better pleased than when she sees those she loves search deeply in the inexhaustible mines of gold and precious stones furnished in the Heavenly Doctrines, and making them a matter of daily application. While the woman of the Old Church is ever eager to encourage those she loves in the pursuit of wealth and ambition, by honest means if it may be, by other means if needed to attain them, the woman of the New Church fixes her eyes first on heavenly and eternal riches and encourages those she loves in their attainment, and is satisfied with those external rewards and remunerations which the LORD adjoins even here to uses honestly and zealously performed. The woman of the Old Church and of the New are opposed, even as the love of the world and of self are opposed to the love of Heaven and of the LORD. It is seen by many New Church people that a woman of the New Church cannot be happy if joined in wedlock to a man of the Old Church, but it is not seen with equal clearness that a man of the New Church cannot be happy if joined in wedlock with a woman of the Old. And yet it is, in some respects, even more dangerous, for while a New Church woman, brought up and instructed in the Heavenly Doctrines, can never go back to the idolatry of three Gods, a man of the New Church, unless far advanced in regenerate life, is but too easily ensnared in the love of position and wealth, and the internal indifference to the things of Heaven, which make the life of the woman of the Old Church. And yet there ought not, if the Church does her duty of instruction, be much danger of seeing either a well-instructed New Church maiden, or a New Church man well advanced in regeneration, entering on a union so opposed to the letter and the spirit of the Word of God, a union of that Church which holds communion with Heaven, with the Church, the falses and evils of which can but communicate with below. The establishment of the New Church is, as described in our text, "A new thing created by the LORD, a woman compassing a man," i. e., the affection for the Divine Truth and thus for the LORD, conjoined with an understanding of the from the love and life of it-in a word, marriage of a true woman with a true man-and as we see this we must oppose and abominate everything contrary to this heavenly mode of establishing and increasing the Church of the LORD.
     To lay the sure foundation of the Church, the woman of the Church must be instructed and trained most carefully to reject the loves of self and the world, and to foster and favor, encourage and support, in the man of the Church, as the thing most to be loved and admired, a love of the Divine Truth and thus of intelligence and wisdom, and this ultimated in a life of loving and energetic use, leaving the recompense and reward of such use in the hand of the LORD, satisfied that however this reward may appear in the eyes of the world, it will be great and glorious in the eyes of the angels of the LORD, in no other than that shown in the approving words: "Well done, good and faithful servant; thou hast been faithful over a few things, I will made thee ruler over many things; enter thou into the joy of thy LORD."

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It is thus that the woman of the Church will compass the man of the Church, support him in the temptations springing from the loves of self and of the world, and by her sympathy and support she will contribute to the steady advance of the Church in intelligence, in wisdom, and in blissful conjunction with the LORD.
     In a more general sense by the " woman" in our text is meant all the Church of the LORD, principled in the affection of the truth, but the mighty man is the LORD JESUS CHRIST Himself in His Infinite Love, from whom springs all the brightness and glory of Infinite Divine Truth, and in this general sense the reception of the LORD and conjunction with Him are "The new thing the LORD is creating in the earth: a woman compassing the Man."
CONVERSATIONS ON EDUCATION 1885

CONVERSATIONS ON EDUCATION              1885

     [THESE CONVERSATIONS WERE BEGUN IN THE ISSUE FOR FEBRUARY, 1885.]

     ENOUGH has been said to show that the sense of Touch is of prominent importance in the work of storing up remains during the period of infancy, and that it is a no less important factor in the subsequent work of imparting knowledge to the mind of the young. This sense, as we have seen, is the common gate of entrance to the mind, and by it there is excited the endeavor, or the living force, which serves to open the other gates or senses.
     Assuming, then, that the gates to the mind have been laid open, that through them have successively entered, during the period of infancy, the requisite formatives of the understanding, by which it is gradually built up into a suitable habitation for the will, we may ask, What will the instructor expect to find when the child, at about the age of five years, is placed in his charge for the purpose of beginning a regular course of instruction? I ought rather to have said, What will the instructress expect to find, because at the age named a child should come under the influence and training of a cultivated female mind, and at a later period under the care and instruction of the male mind. This observation has reference, of course, to boys. Our Doctrines do not leave us in doubt in respect to the proper tutors of young girls. In the case assumed, the instructress may expect to find, first forms of ideas concerning the LORD; that He is the Divine Man, the Creator of all things, the Giver of all things good and true; that He is-Love and Wisdom; that He teaches men in His Word, and commands them what to leave undone and what to do; that men ought to obey Him, and ought to pray to Him to help them to obey Him; that there is a Heaven and a Hell; that there are spirits and angels, who are men, and that we live with spirits and angels, as well as with men, etc. Added to these first forms of ideas in respect to the LORD and life from Him, the instructress may look for the beginnings of ideas concerning man, human society, and human relations, connected with soft and tender affections, moving on an anterior axis of innocence and simple trust and confidence, and coming forth in good will and kindness, with delight in the association with friends and companions. And beyond these she will discover first forms of ideas concerning the existence of things created for man and his use, with active affections springing from the delights of caring for and making use of such created objects. And then there will be noted especially five active little loves, with their keen and watchful senses, with more or less developed sensitives, ready to seize upon and draw in through their open doors, and make altogether at home in the habitations of the will and understanding, all that is of man and his life on earth, of animals and their living, of vegetables and their existence, of minerals and metals, of land and water, of air and light and heat. All these things, and how many and how great they are, can be realized only by one who sees clearly that all life and existence have their inmost quality in the seeds from which they spring-all these things will be found in first forms, or as beginnings and germs, stored up in the memory of the child more or less perfectly-rather let me say, more or less imperfectly, and with them all, and common to them all, an affection in importunate activity-the affection of learning.
     This affection, with its indefinitely variable delights and pleasures, is the agency especially provided by the LORD for the successive introduction of the knowledges by which man is to be prepared "to ascend up to meet God at His coming," the one use of all knowledges; and it is to this affection that the teacher is to apply himself, as to the living instrumentality put into his hands for the performance of his great work. This affection he is to nourish With good and wholesome food, and none other; this affection he is to stimulate with innocent and pure delights, and none other; and by this affection and its delights and pleasures, pure and simple and true, he is to lead the child to the fountains of the clear and fresh waters of all knowledge of the LORD, of His Word and of His works. Let this affection be to him a moat sacred charge. In it is the life of the future man-of the future angel. In the affection of learning, common to all children and men, the LORD has saved for Himself a remnant from the human love corrupted and destroyed by evil, by which to effect the regeneration of man. It is simple affection from the love in the will, a derivative affection in the understanding, from which springs the desire and consequent endeavor to learn and to know, at first unconnected with any purpose or use; thus, as it were, void and empty, an open vessel for the free and ready reception of any end, purpose, or use that may be Introduced, and give determination to its roving activities. The end or use of this love or affection from love appears only by slow degrees, as from an indeterminate form of mental activity, characterized sometimes as inquisitiveness; it is guided and trained into a determinate form of inquiry, or quest of knowledges, which leads to the formation of a spiritual rational quality of mind and life and a consequent conjunction of man with the LORD.
     The affection of learning, as is obvious, is from the will in the understanding, as a simple, spiritual, natural endeavor or force tending toward the acquisition of knowledge or causing the opening of the senses to the world without the mind and the admission of the things or objects of that world into the sensory for the formation of the first planes receptive of the influx of the light of Truth. At first it acts from general influx. It is without end or use or without individual quality, and is thus between good and evil. Neither good nor evil can be predicated of this affection in all its first activities, and therefore can the first forms of ideas concerning the LORD and His life and work be introduced without special taint from the form or medium by which they enter into the mind.


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     Now, because these first forms are the very remnants stored up by the LORD to be the beginnings or foundations of His Divine work of man's regeneration, and because this work of regeneration is effected by the LORD'S first reforming the understanding or causing Truths to the place of fallacies and falsities in the understanding and afterward by the formation of a new will from Himself in the reformed understanding, it is evident that the love of learning, by which the mind is first opened to Truth, is the very germinal form of that new will which the LORD creates in the re-creating man to be the receptacle of His Divine Love. Herein lies the unspeakable value and importance of the affection of learning, with the series of affections-as of knowing, understanding, seeing, and thinking Truth-which follow in the order of its beginning for the new or regenerate will of man, the formation of a suitable and beautiful habitation in the understanding. And as the new will is formed by the LORD'S leading man by means of his delights and pleasures, it is further evident that the Teacher, if he would learn of the LORD and if he would follow the LORD, needs to treat the instrument by means of which his work is to be effected as the LORD in His Infinite Wisdom from Love deals with it; he needs to lead it lovingly, gently, though firmly, by its delights and pleasures-not by its capricious delights and pleasures, but by such true and orderly amenities as from revelation and experience he well knows will fill to the full the young affection with the food that shall bring joy to its life. Let him see to it that this be done and that no hurt comes to that affection from willfulness, excited by the sphere of mischievous and evil spirits acting through his own sphere or through that of surrounding conditions.
     The affection of learning, and the other affections in the series of which that affection is the first (and which are treated of in D. L. W. 404, A. C. 3982, C. L. 122, and elsewhere), will be treated more in detail when we resume the regular study of our subject, and especially when we consider the doctrine of accommodation.
      Having reached this point in our preparatory suggestions, it would seem that our further orderly advancement required the introduction of an ultimate presentation of the subjects and the objects of the Teacher's work, so arranged and tabulated that its general scope, well as its particular order and sequences, may come view and be subjected to careful study and analysis.
     First, then, the subjects of instruction are human beings, who come into the charge and under the care of the Teacher at about the age of five years, and who remain in that relation, if the conditions be normal, until about the age of twenty-one. Now let us, for the sake of convenience and also according to the order of things, divide the whole period of instruction into three terms, adding to the first term the five years of infancy, when the child is in the Family School, and we shall have the three terms commensurate with three complete periods of time or of age, and agreeing with the three states of the understanding in the subjects of instruction described by-first, the corporeal-sensual state; second, the sensual-scientific state, and third, the scientific-rational state; the first comprising the period from birth to the seventh year, the second the period from the seventh to the fourteenth year, and the third the period from the fourteenth to the twenty-first year.
     Let me observe here that the terms of this division are, of course, to be regarded in the nature of averages, because of the patent fact that children vary greatly, may well in genius and mental quality as in development-and also this-that the one term passes over by Imperceptible gradation into the other, because states of mind cannot be subjected to strict and exact delimitation. For this reason the first state is denominated the corporeal-sensual, the second the sensual-scientific, and the third the scientific-rational. Knowledge of the scholars and of their progress, with great judgment, are required in the Teacher's treatment of the children, especially about the period or state of their transition from the one term to the next succeeding.
     Second, the objects of instruction are the things to be learnt or to be introduced to the knowing subjects. These objects comprehend all that the human being can know of the LORD, of the spiritual world, of man, and of the natural world. Having in mind the truth, that man can learn and know of the LORD only through the natural world, through man, and through the spiritual world as communicating media of knowledge, we may arrange the objects of introduction in three general divisions, each having a progression from the lowest to the highest, like the first division of the subjects as to states. [Consult plan of study in Supplement, p. 177.]
     Cast your eye over the plan of study laid before you, and you will observe that the objects of instruction which relate directly to spiritual life are contained in the left-hand column, the objects which relate to the natural world in the right-hand column, and those which appertain more immediately to man in the middle column, and that they are all intended to lead man to know the LORD. You will note further that these objects are arranged in a successive order in each column, and at the same time in a simultaneous order, in the divisions of their successive order. The purpose of this arrangement is to suggest the propriety of a practically simultaneous study of objects relating to spirit, to man, and to nature. Every child, like every adult, from the order of his existence under the auspices of the LORD is always in connection and relation with spirits in the spiritual world, with his fellow-beings on earth, and with nature; and this threefold connection or relation is simultaneous. It is believed that this order 'of existence ought to have a place in any plan that is provided for the instruction of children; in other words, in any plan designed to be followed in preparing them for their life and existence in this world and in the spiritual world. All the influences operating in the minds of children, with the exception of those which proceed immediately from the LORD and flow in by an internal way, are affected, qualified, and determined more or less by the media or the forms by which they pass to those minds. These media or forms may be true, orderly, and good, or they may be false, disorderly, and evil. Recognizing these truths and the importance of their bearing on the matter in hand, it would seem imperative that provision be made in a plan of instruction, not only that the objects of instruction, as media of influence, be true and good, but also that they be so related to each other that the three streams of influence may conspire together in simultaneous order and produce concordant states of thought. As harmony of affection between Teacher and Scholar, the harmony of the love of teaching, with the love of learning, is essential to good work and worthy results, so likewise is the harmony of the various objects taught during any given period essential to the effective doing of that good work and to the full production of those worthy results. Concord is order, discord is disorder. "God created man from order, in order, and to order." (T. C. R. 71.) And man can be truly instructed and educated no otherwise than "from order, in order, and to order."


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     Again, it is a truth that the LORD creates, forms, and governs all things from first principles by ultimates, and that man, as a form of life, intermediate between the spiritual and natural worlds, was so created and is so formed and governed. (A. C. 10,044 et al.) Applying this truth to our plan and to the order of instruction, it is suggested that the inmost or first object of teaching should be taken from the "Spirit" column, the second, from the "Nature" column, and the third from the" Man" column, and that this succession ought to be observed, as far as possible, on each day, so that the instructions, day by day, may be at least proximately' simultaneous. As first states enter into and qualify all succeeding states, by making the first lesson of every day a lesson in Divine and Heavenly things, the mind of the child is turned upward to the LORD, and if the lesson be such as to affect the child with delight and pleasure, this state, so formed in the Divine and angelic sphere, will be interiorly in the following thoughts excited by objects belonging to the column of "Nature," and the light of that higher sphere will be cast upon the things from the LORD'S creation, entering in and forming their images on the sensory. And, further, as Nature in for the use of man, and was created solely to be, a clothing of things spiritual, it is evident that the succession proposed will carry the mind of the child from the interior active thought of the LORD, through the uses of Nature to Man, as a form of use, "created from Order, in Order and to Order," so that by Order he may bring back to the LORD all that proceeds from Him, and being conjoined with Him, may become the conjoining medium between Heaven and Earth. If, now, you will add to these considerations the truth (taught in D. L. W. 285, 286 et el.) that "the first idea with man into which angelic Wisdom can flow is that God is Man," you will be disposed, I doubt not, to regard favorably the plan proposed, as illustrated, for example, by the objects of instruction presented in the last lines, where are given the beginnings or the foundations of all spiritual, natural, and rational knowledges, in the Lord, the Creator, the Created Earth, and the Created Man. By such beginnings the mind is placed in correspondence with the' Heavens and made receptive of the influx that inflows into the ultimate plane so corresponding and by means of these first sciences taken from Heaven, that is from the LORD, preparation may be made for His building within that mind an eternal habitation for Himself.
     [TO BE CONTINUED.]
LESSON IN THE BOOK 1885

LESSON IN THE BOOK              1885

     THE following story was once told by a New Church minister while narrating some of his experiences after beginning his work as a New Church evangelist. He said that on one occasion he was very closely questioned' by one of the senior New Church ministers as to his method of instruction. He was asked whether he told his hearers that the Old Church was utterly vastated-in other words, that it was hell? Whether he told them that the Last Judgment has already been effected, and that the Second Coming of the LORD has taken place? He answered that he did not tell his beginners these things. When asked why not-whether they were not true? he answered: "Oh! yes, that's all true, but that's the lesson in the last part of the book."
     This retort at first sight appears witty, some have called it wise. 'But in the light of the LORD'S example it appears to have neither wit nor wisdom. "The book" doubtless is used metaphorically for the Writings. Let us examine the three works which, as representative Books, are freely distributed to the Old Church clergy and others.
     In the True Christian Religion the last chapter is not the only one which treats of the utter vastation and of the infernal nature of the Old Church; every chapter does, and the very first one opens with the words:
     "The Christian Church, since the time of the LORD, has passed through the several stages from infancy to extreme old age. . . The Church which was instituted by the LORD through the Apostles has at this day come to such a state of consummation that scarcely any remains of it are left; and this has come to pass because they have divided the Divine Trinity into three Persons, each of which is God and LORD; and hence as it were a phrensy has emanated into the whole theology, and thus into the Church which, from the name of the LORD, is called Christian," etc.
     And the Brief Exposition of the Doctrine of the New Church, which is the forerunner to the True Christian Religion, and which was confessedly written "that a general idea of that Church [the New Church] and of its Doctrine may first be conceived, since, when generals precede, afterward all and single things existing in their breadth will appear in light, for these enter into generals, like homogeneous things into their receptacles"-this Brief Exposition consists of an arraignment of the Old Church doctrines, both Roman Catholic and Protestant, and demonstrates their infernal origin.
     So, take another of the Books sent out to those who begin to manifest interest in the New Church-the Apocalypse Revealed. The Preface even announces the accomplishment of the Last Judgment in 1757, and the formation of a new heaven from which a New Church descends on earth. And inasmuch as the greater part of the Book shows that "the Old Church is utterly vastate, in short, hell," the doctrines of the Old Church are first presented, and of themselves give evidence of the utter corruption of that Church.
     Or take the third Book, which is sent to those who are reasonably presumed to be in a receptive state-a Book which the action of the Swedenborg Lecture Bureau has placed in every town and village where it possibly could be placed through man's generosity, Heaven and Hell. It begins with an explanation of the verses in Matthew xxiv, which treat of "the consummation of the age which is the last time of the Church." And that explanation gives in language most impressive a description of the utter vastation of the Old Church, and of the Second Coming of the LORD through the instrumentality of Swedenborg: "In the end of the Church, when there is no longer love, and hence no faith, the LORD is to open the Word as to its internal sense, and to reveal arcana of heaven. The arcana which are revealed in what now follows are concerning heaven and concerning hell, and at the same time concerning the life of man after death. . . . That at this day such immediate revelation exists is because that is what is meant by the Coming of the LORD."
     So much for facts. They may suffice to indicate the methods which the LORD in His Infinite Wisdom uses in publishing to men the new Evangel and in establishing His New Church. They show that the utter vastation of the Church, the performance of the Last Judgment in 1757, the Second Coming of the LORD in the Writings of Swedenborg, are lessons in the first part of the Book, and lessons which it is incumbent on a wise evangelist to teach first, last, and always, if he would adopt the LORD'S method and co-operate with Him in the establishment of the Church.


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USES AND MEANS 1885

USES AND MEANS              1885

     "OUR FATHER, who art in the heavens." Day by day we utter these words; yet, do we realize what their utterance implies? Do we carry the childlike trust and confidence which the prayer to Him as our Father imports, into every single act of our daily round of duties?
     No doctrine is more frequently repeated and with none ought a New Churchman be more familiar than the one that "the Divine Providence 'is in the most singular of all things." (A. C. 8478.) It is literally true that "not a hair falls from one's head without the will of God" (A. C. 6494); "not an eye- wink, not a footstep, but is foreseen and provided by the LORD." (S. D. 2057.) These are most solemn, most impressive truths, which demand our serious contemplation.
     Many there are who acknowledge Providence in general, but who, in their daily life, are convinced that the success of their actions depends on their own prudence. They may be compared to those Old Churchmen who, as the Writings teach, confess their sins in general, but are unable to mention a single particular sin of which they are guilty.
     There are those who acknowledge that if they seek first the kingdom of the heavens and its justice that all will be added to them. But they conceive that this applies to their spiritual life only. As to their natural they contend they must be solicitous, or else they will soon be unable to "make both ends meet." For all such a very careful study of the teachings in Arcana (n. 8478) will prove salutary.
     Is not the natural the correspondent of the spiritual? Do not the laws which obtain in the life of the spirit also regulate the life of the body? Is not the LORD the Alpha and the Omega, the Beginning and the Ending, the First and the Last? Does He not stand in His glorified Human Body in the midst of the plane of our' natural, sensual, and corporeal life?
     The LORD'S promise is that He will "daily provide for necessities, and we must therefore .not of ourselves be solicitous concerning their acquisition." (A. C. 8478.) This promise will be kept under all conditions, in all circumstances, be they of most far-reaching consequences or apparently the most trivial. Else the promise were not Divine.
     It is a canon of the New Church that there is an immediate influx from the LORD which is "the good of heavenly love, thus of love to the neighbor. In this love the LORD is present, for He loves the universal human race and wills to save to eternity every single one in it; and because the good of that love is from Him, He Himself is in it. Thus He is present with the man who is in the good of that love." (A. C. 6495.) And this can on, in forms of inexhaustible variety, is stated over and over again in the Doctrines of the Church.
     The rule applicable to each and every single particular of life, from its most important events down to those seemingly least important, is then manifestly this:
     In the taking of any step the first and only question to be determined is: "Is this plainly my use, given by the LORD to me, to thus ultimate my love to the neighbor?" Whether the means be at hand is a question of altogether minor importance. If we are fully convinced by the cool logic of our understanding-formed, as it needs must be, by the truths of our faith-that we are not carried away by a blind affection; that we have not gone out of our way to seek the use; that it is strictly within our sphere of usefulness, but that it has come to us from the LORD'S Providence;-then we may, without, the slightest care or anxiety, set about performing it:-It is the LORD'S will; He will provide the means, though our prudence-short-sighted as it naturally is-may not see the least sign of them.
     The efforts that men make to enlist the sympathies of the public, the eloquent argumenta ad crumenam, of themselves give painful evidence of a lack of trust in Providence-a lack which in the New Church should certainly be altogether unknown.
     We wish to be correctly understood. Much as we condemn this practice of appealing to the purses of fellow New Churchmen in private or in public for the support of this, that, and the other laudable and useful object, we equally abhor the spirit of self-sufficiency which perhaps might animate bodies of men who confide in their own money-getting and money-nursing abilities. Trust in Providence is as much lacking in the one case as in the other. Our fortunes are not the result of our prudence. They are solely and unqualifiedly the pure gift of the LORD.
     "Be sure you're right, then go ahead," is a trite saying. But they who have made it trite little think of the transcendent truth it expresses. Be sure that the use you intend to perform is required by the LORD and that it is within your province to perform it-then go ahead.
     It may be said-it has been said-that this is a very comforting Doctrine. So it is. It is the Doctrine of the LORD and from the LORD, and He is the Great Comforter.
     "It is to be known that the Divine Providence is universal-that is, in the most singular of all things-and that they who are in the stream of Providence are carried continually to felicities, howsoever the means may appear, and that they are in the stream of Providence who trust the Divine and attribute to Him all things; and that they are not in the stream of Providence who trust themselves alone and attribute all things to themselves, for they are in the opposite, for they take away Providence from the Divine and vindicate it to themselves. It is also to be known that in as far as one is in the stream of Providence, in so far he is in a state of peace; then that in as far as one is in a state of peace from the good of faith, in so far he is in the Divine Providence. These alone know and believe that the Divine Providence is in each and everything-yea, in the most singular of all." (A. C. 8478.)
TRUE STORY OF ONE GIRL'S LIFE 1885

TRUE STORY OF ONE GIRL'S LIFE              1885

     CHAPTER IV.

     Revelations and Awakenings.

     HUGH CONWAY was the only son of an only son, and two generations of industry in trade had accumulated a large fortune for him to enjoy. He was a man of fine abilities, which, being well, trained and combined with great natural good, rendered him a congenial and entertaining companion; but, unfortunately for himself, his good was merely natural, having nothing of a spiritual quality within it. He led a moral life, because he wished to be a gentleman; vices he considered beastly. At twenty-eight he began to think of marrying and settling down.
     When he met Venita Sterling he admired her first for her beauty, but as he saw more of the loveliness of her character he came to the conclusion that she was just the wife he would like to place behind the family silver. She was decidedly religious, to be sure, but then he rather admired that in a woman, as long as she did not go around with a long face and sing through her nose.

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The depth and beauty of Venita's mind, nurtured and trained within the sphere of the Church, animated by its goods and stored with its truths, he utterly failed to comprehend, as his own contained no corresponding vessels. Still he appreciated the fact that she had a remarkably wise little head on her shoulders and was very much superior to any young lady he had hitherto known.
     Venita, utterly unconscious of the planning and admiration which surrounded her, succumbed to their influence in so far that they developed in her a pleasing assurance of manner, rendering her doubly attractive.
     Mr. Conway's daily visits began to be taken as a matter of course. If by any chance he were detained later than his usual hour, her eyes sought the door with every I ring of the bell; and when at last he did appear, the room seemed literally to brighten with his presence.
     Things drifted on in this state, so satisfactory for Mr. Conway, until one evening an unforeseen incident occurred serious in its effects. The girls were dressing for dinner. Edna, after arranging, to her satisfaction, a lovely old lace fichu, confined at her waist with a bunch of feathers, contrary to her customary dignity, executed a graceful pirouette, ending with a sweeping courtesy as she turned to the girls:
     "Well, do you think Richard will like me?"
     "Richard, who is Richard?" asked Venita, with surprise.
     "You dear little stupid-Mr. Hersh, to be sure," replied Edna, as, with a shrug of assumed indifference, she turned to arrange the sweep of her train.
     "Do you call him Richard?"
     "Of course, not yet; but, cousin mine, the day is fast approaching."
     "You do not mean to imply, Edna, that you intend to marry Mr. Hersh?" Venita's brown eyes widened in dismay.
     "I most certainly do, my dear, when he asks me openly," replied Edna, drawing herself up to her full height.
     "But he is not a New Churchman."
     "What difference does that make, if he loves me, and I love him?"
     "O Edna! But the Doctrines say that two of different religions' cannot really love each other. Indeed, they say that such a marriage is heinous, and that the angels cannot abide in a home where-"
     "I do not believe the Doctrines say anything of the kind."
     "But they do. I can show it to you."
     "Then all I have to say is, I do not believe it, and Swedenborg had no business to say such a thing."
     "O Edna! it is the LORD who says it."
     "Venita, how can you in conscience talk so to me, when you are doing the same thing yourself."
     "I?" The look of blank amazement on Venita's face made both of the girls laugh merrily.
     "Yes, you, Venita Sterling."
     A deep crimson, quickly followed by an extreme pallor, spread over Venita's face as she turned away without a word, and went on with her toilet; but there was an air of such intense quiet about her that Edna, thinking that probably she had passed the bounds of discretion, before going down-stairs gave her a cousinly kiss, with the remark: "Never mind, dear, we will not say anything more about it."
     But it was too late; the mischief had been done. At dinner Venita sent course after course away almost untouched, and when Mrs. Furbush inquired what was the matter, she pleaded headache, which cause she made the excuse for not going into the drawing-room that evening.
     Edna felt rather conscience-stricken, but persuaded Helen to silence, thinking Venita would be all right in I the morning.
     But Venita was thoroughly aroused now. On reaching her room she locked the doors, threw herself on the bed, and tried to collect her thoughts. At first her head was in such a whirl that she accomplished little. Then came an overpowering longing for her mother; her first impulse-was to leave for home immediately. But what would Aunt Clara say? What excuse could she make? And then she would only bring Edna into trouble by acting thus hastily. She must return home-that was settled. After going over the whole question again and again, until well-nigh exhausted, both in mind and body, she decided to write, asking her mother to send for her.
     The relief of mind consequent on having reached a definite conclusion gave Venita the courage for immediate action. Lighting the gas and donning her dressing-gown, she sat down to write the letter-no easy task, as she found. How much or how little to say, in her then excited state of mind, troubled her considerably. At last she ended with a simple little note, merely saying:

     "DEAR MOTHER:-I am tired of too much dissipation, and want you please to send for me to come home as soon as possible. Do not be frightened; there is nothing serious the matter, but I am homesick for you and father.
     "Your own
          "VENITA."

     The next night while the family were seated at dinner Mr. Sterling appeared, announcing, to their consternation, that he had come to carry Venita off home with him-which he did the next day, in spite of all opposition and persuasion.
     That last night, as her father was there, Venita could not very well excuse herself from going down. Her evening, though, proved to be one of such severe mental tension that to a certain degree impressions from without were precluded. All her faculties were absorbed in the effort to frustrate Mr. Conway's evident intention to speak with her alone. In this she was not entirely successful, as on leaving he held her hand in a close grasp, and lowering his voice to restrict it to her hearing alone, he said:
     "Miss Venita, in a few months I expect to go to the mountains, which will take me within a few miles of Springvale. Do you think I would find a welcome if I stopped off?"
     "I have no doubt that father and mother would be pleased to see you."
     "But you-would you like me to come
     Venita hesitated a moment; then, as she raised her honest brown eyes to his face, said, in as steady a voice as she could command, "I had rather you would not come."
     "Very well. Good-bye, Miss Sterling. I wish you a safe and pleasant journey home."
     That was all. But as he closed the street door behind him his face seemed to have grown old, there was such a set, white look about his mouth. "I would not have believed it of her. She did not seem like a flirt; but these women are so deep and sly, one can never tell. Serves me right; I had no business to believe in her-they are all alike."


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     CHAPTER V.

     Mother and Daughter.

     THE brief brightness of the winter sunshine was already fading when the travelers drove up to the gate, through which Venita had passed with such different feelings only a few weeks before. She felt as if since then she had lived a lifetime. A sense of exhaustion began to steal over her, to struggle against which taxed her powers to the utmost, and when she felt herself inclosed within her mother's tender, loving embrace, the forced tension of her overwrought nerves was broken completely, and she lay in her mother's arms in an abandonment of grief so complete and sudden that Mrs. Sterling's fears were confirmed-something had happened. So, with a quiet word to Mr. Sterling, she followed Venita up to her room.
     Seeing how impossible it was for Venita to control her, feelings, Mrs. Sterling assisted her in removing her' wraps without making any reference to her excitement, and after bathing her face and brushing her hair, which loving attentions were for the purpose merely of consuming time, as she knew they would have to be repeated within a few minutes, she seated herself in the large arm chair, and, drawing a foot-stool to her feet, said, "Come, dear; here is your old place all ready for you."
      Some time elapsed before Venita could control her tears; but the tender affection conveyed in the soothing touch of her mother's hand as it passed lightly over her brow and hair gradually asserted its usual comforting influence, and she lay so still that Mrs. Sterling thought she had fallen asleep; until the hand resting lovingly on the fair head felt an impatient, motion, and Venita raised her bright eyes and feverish cheeks to her mother's gaze.
     "Mother," she cried, "you thought you could trust me, but were mistaken. I have done the worst I possibly could."
     "Well, darling, what have you done?" Mrs. Sterling's voice was steady and her smile reassuring, but in her heart she dreaded to hear what was to come.
     "Mother, I allowed myself to be shallow and frivolous, which, of course, led me away from the LORD and the Church; and then I had no help-nothing to keep me from it. 'But, mother, he did seem so strong and true, I could not help admiring him."
     "Who, Venita?"
     "Mr. Conway-I love him-what shall I do?" The look of utter despair on that young face filled Mrs. Sterling with consternation and distress. Venita laid her head down again, but now the tears came no longer to her relief, and the sobs sounded more like moans.
     "O my darling why did I let you go?" said her mother, a touch of pain shadowing the deep tenderness of her voice.
     "Mother dear, do not say that. It was not your fault; it was simply that I relied too confidently on my own strength."
     "Tell me all, Venita," was the utmost Mrs. Sterling could trust herself to say.
     At first the words came brokenly, but her voice assumed a gentle clearness as she progressed, until, when she reached the end, she had become quite calm.
     "Now see, mother, how beautifully I retained your teachings intellectually, even giving my cousins long lectures in what New Church girls should be and do, and then how directly opposite to those teachings I-regulated my own life."
     Mrs. Sterling's steady look grew wistful as she sat pondering on what she had heard-gathering courage to say what she knew to be right, yet doubtful of its effect:
     "Child, I do not believe you love Mr. Conway."
     With a pang, strangely blended of joy and pain, Venita raised a startled look to her mother's face, but made no reply.
     "No, dear," resumed her mother, "it is only that your natural affections are captivated by his delightful external and by the apparent congeniality of your tastes, which now, that you are removed beyond his sphere, will gradually lose its influence. And, my dear child, I thank the LORD from my heart that He gave you strength to come directly home to us."
     "Oh! I had to do that. Where else could I turn for comfort?"
     After a moment's pause Venita resumed: "Mother, why is it that the Old Church has all the advantages over us; they have all the external beauty of form and color; and although for many of Aunt Clara's friends I had an instinctive aversion, they were undeniably cultured and refined, which, mother dear, certainly does make them dangerously attractive."
     "They have not all the advantages, Venita; but, granting they have, I think father would say you have answered your own question. It is because their beauty and culture are external, and merely external, that they are Old Church beauty and culture, and consequently dangerous. As the Old Church recedes farther and farther from the LORD, and loses more and more of its internal life, in order to still hold its sway over the minds of men it throws itself, heart and soul, into the cultivation of what is externally impressive and beautiful. Large churches are built, brilliant speakers and cultured singers are engaged, only to make church-going attractive. And because they thus put love of self and the world first, they, in private life, make their homes stately, their boys and girls intellectual and beautiful, by perfecting colleges and studying the laws of hygiene. This external is all they have, and if they would not lose their power, their whole life must be concentrated in rounding it out and making it complete. Do not understand me, dear, that beauty and form are not orderly and right when kept in their proper places.. On the contrary, the external must be cultivated and refined. Unless our natural affections are nurtured they wither I and die; or, if they live, are so stunted and sickly as to be of little use in promoting the growth of spiritual life; as helps toward this, they are important adjuncts when properly ordered-very important indeed. Still, you must remember that we are pioneers in the Church, and our most immediate attention has to be directed toward clearing the ground, breaking old states, and doing our part toward making all things new. And the means that lie within our command must be used judiciously to further this end. But even in these early days of the Church, Venita, I do not think you can say culture and beauty have been entirely neglected; I think we have a great deal, and of such a quality, too, that the Old Church itself would acknowledge its superiority."
     "Yes, mother, in looking back I remember noticing that sometimes when conversing with Mr. Conway he would appear to be so delighted with some truth I would' advance, that I would-imagine he was just ready to receive the Doctrines, but I would find, on continuing the subject, that he was merely impressed with the depth of thought my remarks appeared to indicate. Once, in coming from church; he remarked what an intellectual class of people the New Church folks were; but when I tried to explain that it was the Doctrines that made them so, he only laughed and changed the subject."


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     Mrs. Sterling was delighted with the healthy vigor Venita's mind still retained, and although her heart ached in sympathy with her present trouble, she saw that the dear child was too loyal to the Church not to 'be able soon to rise above it.
     After some further advice and comfort, Mrs. Sterling settled Venita comfortably on the lounge to rest until dinner, and she herself went in search of her husband. She found him in the library apparently reading, but in fact making little progress, as his thoughts were with his wife and his daughter. As Mrs. Sterling entered the room he arose to meet her. Advancing toward him, she said in her usual impulsive manner:
     "George, never again allow me to persuade you against your better judgment."
     "I never do, dear. But what is the matter?-has anything serious occurred?" returned Mr. Sterling, as he wheeled his wife's low chair toward the fire. "Here, sit down, dear, you look exhausted; I will bring you a glass of wine. Defer answering my questions until you have rested."
     "Telling you will rest me. Never mind the wine, do not leave me now. It is not so serious as it might have been; but Venita should never have gone to Clara's." She then gave him a full account of what Venita had told her. When she had concluded, Mr. Sterling sat looking into the fire for a few minutes, then turned to his wife.
     "Well, Cornelia, there is no doubt that the LORD will overrule all this for Venita's own good, but we assuredly did make a mistake in letting her go."
     "I never would have believed that things were so bad, or that John and Clara would permit their girls to marry out of the Church."
     "The marrying is but the legitimate result of their whole position. What else could be expected when they throw their doors open to the Old Church in that hospitable manner. I tell you, Cornelia, the lines must be drawn clear and distinct; there can be no half way. The New Church will never grow until our children are educated within its sphere, and kept there. If there is no social life within the Church, we must make it in our own homes. A compromise is worse than a full surrender; it causes so much violation of conscience. Venita has learned this lesson early, but, poor child, in rather a hard school."
     "Yes indeed, I can scarcely realize that our baby is already a woman and undergoing a woman's experiences. All our attention must now be directed to helping her. Do you suppose she would be benefitted by traveling?"
     "I think not. She has been away, and now, I should judge, the home sphere would be best for her."
     Mrs. Sterling assented; then ensued a long conference, from which she gained strength and wisdom to help her guide the tender mind still providentially entrusted to her care.
     On going to call Venita to dinner, Mrs. Sterling found her in such a fevered state that she persuaded her to get into bed, promising to bring her some dinner and afterward to sit with her
     The morrow brought much improvement in Venita's condition; she said mother and home were all she had needed, and in a short time she would regain both strength and cheerfulness.
     Though her parents watched over her with affectionate-and ever active-sympathy, they realized fully that her self-command at times cost her great effort; still, they passed it over without comment, as they knew it was better for her to exert herself. And as the days began to lengthen toward spring, they were rewarded by seeing evidences of her old merry self returning.
     No one realized more fully than Venita herself how quickly she was coming out of her depressed state, and when in the early summer a letter came from Aunt Clara in which she said that Edna was to be married in the fall, after which they intended taking Helen to Europe, and mentioned incidentally that Hugh Conway had also one abroad to remain two years, she was rejoiced to find that she could hear his name mentioned without its awakening any of the old feeling of pain.
     [TO BE CONTINUED.]
NOTES AND REVIEWS 1885

NOTES AND REVIEWS              1885

     Temperance in the Sunday- School is the title of a small work recently published by Mr. James Speirs, London.
Title Unspecified 1885

Title Unspecified              1885

     THE new child's paper published at Vineland, by Messrs. Tuller and Roeder, is an eight-page illustrated monthly, a little more than half the size of the Life, and is entitled Children's New Church Messenger.
Title Unspecified 1885

Title Unspecified              1885

     THE Massachusetts New Church Union has just published Notes, prepared by the Rev. John Worcester, on Heaven and Hell, The Divine Love and Wisdom, The Divine Providence, and The True Christian Religion.
Title Unspecified 1885

Title Unspecified              1885

     THE Rev. Joseph J. Thornton, pastor of the Melbourne New Church Society, in Australia, has complied and published a book of Prayers for the Worship of the Lord Jesus Christ. This is a new and interesting addition to the somewhat undeveloped Australasian New Church Literature.
Title Unspecified 1885

Title Unspecified              1885

     THE Swedenborg Lecture Bureau proposes to issue, within a short time, a cheap edition of the work on The Divine Providence, on a plan similar to that of the ten-cent edition of Heaven and Hell, of which work the Bureau disposed of about thirty-five thousand copies within two years.
Title Unspecified 1885

Title Unspecified              1885

     THE adherents of that peculiar form of heresy, known in the history of the New Church as "Tulkism," have recently published a small pamphlet, entitled Universal Incarnation, upon which the New Jerusalem Tidings comments that "it contains nothing new, but is the outgrowth of the mixture of Berkeley, Tulk, James, Strauss, and a false understanding of Swedenborg." It is supplemented by appendices from Dr. Holcombe and C. E. Pond.
Title Unspecified 1885

Title Unspecified              1885

     Progressive Thought on Great Subjects is a pamphlet published last month at San Josh, Cal., containing four sermons by the Rev. N. F. Ravlin, Pastor of the First Baptist Church in that city. Mr. Ravlin has evidently drawn the light which illumines these sermons from the Doctrines of the New Church, as can be seen from the very titles, such as "The Doctrine of Three Persons in the Godhead contrary to Reason and Revelation," "The Atonement of Christ in no sense 'vicarious,'" etc. He uses a remarkably clear and forcible language in these treatises, and is reported to have created a great agitation in the Baptist community in San Josh by his "Swedenborgian ideas. He does not, however, in the present work mention the New Church or intimate whence he has derived his information.
Title Unspecified 1885

Title Unspecified              1885

     A WRITER in the New Church Magazine for September gives us among other things the following interesting confirmation of the Doctrine presented in the True Christian Religion: "Having resided several years in Judea in intimate association with clergymen, I am thoroughly convinced that the main hindrance to their success has been the presentation of the doctrine of three Divine Persons, because this doctrine cannot be rationally shown to be any other than a doctrine of three gods. Mohammedans regard Christians as 'mere' dogs in comparison to themselves, because they believe in three gods, otherwise called three Divine Persons. The strength of this Mussulman antipathy is apparent in the following proclamation from the Begum, i.e., Queen of Oude: 'In the English proclamation it is written that the Christian religion is true.

171


That religion is true which acknowledges one God and knows no other. Where there are three gods in a religion, neither Mussulmans nor Hindus, nay, not even Jews, Sun-worshipers, nor Fire-worshipers, can believe it true.'"
Title Unspecified 1885

Title Unspecified              1885

     THE September number of Harolden, the organ of the newly established "New Jerusalem Church of Sweden," contains a communication from that Church commenting upon the action of the General Conference of the New Church in England in withdrawing the annual assistance hitherto rendered to Pastor Boyesen until unanimity between the two opposing parties should be re-established; We quote from the article: "If we can be convinced from the Writings of the New Church that our actions have been contrary to 'the End of the Divine Will' then we will gladly accept the views of the 'Radicals,' and co-operate with them; but as long as we cannot be convinced that proceedings such as theirs are in accordance with the Doctrines of the New Church we cannot grant that we have 'frittered away our time in petty squabbles.' We feel a deep gratitude to our English friends for the assistance which they so charitably have given to us during ten years (not seventeen, as stated at the Conference); but if the only condition for any further enjoyment of their charity is to accept the disorderly opinions of the 'Radicals,' then our conscience forbids us to attain a natural benefit by acting as traitors to our rational conviction and to the Holy Cause of the LORD."
Title Unspecified 1885

Title Unspecified              1885

     Observations on the Growth of the Mind, by the late Mr. Sampson Reed, of Boston, originally published in pamphlet form nearly sixty years ago, has been republished by the firm of Houghton, Muffin & Co., of Boston. The new edition is furnished with a portrait of the author, together with a biographical sketch by his son, the Rev. James Reed, of Boston.
Title Unspecified 1885

Title Unspecified              1885

     THE same firm has also published a work by the Rev. T. O. Paine, professor of history at the Convention Theological School, entitled Solomon's Temple and Capitol. This work, which is highly commended by Old Church authorities, contains forty-two full-page plates and one hundred and twenty text cuts, illustrating Mr. Paine's views on the probable appearance and construction of "the Holy Houses," including the Ark of the Flood, the Sanctuary of Sinai or the Tabernacle, the house of JEHOVAH or the Temple, the house of the King or the Capitol, the City of Jehovah Schammah, and the city of Revelation. It is to be regretted that the author in preparing such a laborious work, has not availed himself of invaluable informations on these subjects, revealed in the Heavenly Doctrines. Remarkable, indeed, we must deem the attempt of a New Churchman to describe the literal appearance of the Ark of the Flood, which, as the author has hitherto been supposed to know, never existed in material form.
Title Unspecified 1885

Title Unspecified              1885

     THE volume of reprints of early minutes of the General Conference, which is reviewed in this issue, as first intended to publish, contained only about one hundred and fifty pages, but by the assistance of friends the Committee obtained from various sources original copies of rare minutes which have swelled the volume to nearly three hundred and fifty pages, the net cost of printing which has considerably exceeded the original subscription price per copy. Only two hundred and fifty copies are printed, and the issue number is recorded inside the title-page of every volume, and verified by the signature of Mr. Isaac A. Best. The two hundred and fifty copies are given to the Birmingham or "Midland Branch of the National Missionary Society" by them to be sold, and the proceeds to be applied to missionary work in that neighborhood. Under these circumstances every one will be desired to pay for his copies, together with the cost of postage, direct to the Treasurer, Mr. John Wilkinson, No. 16 Bennett's Hill, Birmingham, to whom all must apply for the copies they may require, and he will forward them, as the Committee cannot supply them conveniently through other agency. The Committee express their conviction that this work of collecting documents has been delayed even too long-had it been attempted time back, no doubt more information would have been obtained. Some of the contributors are very aged persons whose assistance hung on the very slenderest thread. It was first proposed to issue the volume in paper covers stitched but it is nicely got up in boards. The volume is as nearly a fac simile reproduction of the early documents as the use of types would admit. But though they are not an exact fac simile, the reprint has been made verbatim and literatim. The price' per copy until December 31st will be ten shillings six pence, after which time it will be increased.
OLD CHURCH 1885

OLD CHURCH              1885

     THE Rev. Mangasarius M. Mangasarian, a Presbyterian minister of Philadelphia, has lately renounced the Presbyterian faith and has organized a congregation of his own.

     REV. C. W. K. Morrill, formerly Rector of St. James Episcopal Church at Woonsocket,-R. I., has lately renounced the Episcopal faith and has become a Catholic. He will probably take a course of studies in the American (Catholic) College in Rome.

     THE Evangelical Lutheran Council lately met in Philadelphia. During the course of their proceedings it was proposed by request of the New York Ministerium to discuss the subject, "Predestination." It was objected to on the ground that it was dangerous to discuss such subjects in their councils, but the proposers denied wishing to evade the issue and finally a committee was appointed to prepare articles on that subject.

     AT a late meeting of the Presbyterian ministers of Philadelphia, the topic for discussion, "Hell in the light of common sense," was voted down. An objection was raised to the title, because it was "sensational," and it was moved to substitute "eternal punishment" but a young divine who had been selected to prepare the paper became stubborn, and declared that he would not discuss "eternal punishment" in the light of common sense or any other light. He would discuss "Hell" and nothing but "Hell." The older ministers retaliated upon the young man by voting not to listen to the proposed paper under any title.

     MINUTES OF THE FIRST SEVEN SESSIONS OF THE GENERAL CONFERENCE OF THE NEW CHURCH, signified by the New Jerusalem in the Revelation, together with Those of other Contemporary Assemblies of a Similar Character. Reprinted from the Original Editions. London, James Speirs, 86 Bloomsbury Street. l2mo, 336 pp.

     NEXT to the Writings, few books that have appeared of late years are of as great importance as the reprint of the early minutes of the General Conference, and the thanks of the Church are due to the Committee, the Rev. John Presland and Mr. Isaac A. Best, for the handsome manner in which they have acquitted themselves of the trust committed to them by the General Conference.
     An "Historic Notice," by the Rev. J. R. Boyle, covering thirty pages, is prefixed to the volume. Among other things his quotations from the Minute Book of the Great East Cheap Society throw additional light on the history of the early Conferences.
     The most striking part of the "Historic Notice" is the futile effort to prove that Robert Hindmarsh's account of the establishment of the priesthood in the year 1788, so far as regards the marking of the twelve lots, is incorrect.     **
     *
     The documents composing the volume are of peculiar interest to those who have watched the history of the Church in recent years. He who takes even the least interest in this history cannot fail to be impressed with the fact that a number of Doctrines of the New Church that have been so strongly urged of late years, but many of which were stigmatized as innovations, were recognized in the early days of the Church as of vital importance to its welfare.


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     Thus in the very first Conference, in which were assembled New Churchmen, not only from various parts of England, but also from Sweden and from America, a series of thirty-two resolutions were passed unanimously, which,-had they been offered within the past decade, in the American Convention, in the English Conference, or in other general bodies of the Church would either have given rise to a heated discussion, and ultimately been voted down, or would have been suppressed.
     The very first resolution declares the Inspiration of Swedenborg and the authority of his Writings:

     I. Resolved, unanimously, That it is the opinion of this Conference that the Theological Works of the Hon. Emanuel Swedenborg are perfectly consistent with the Holy Word, being at the same time explanatory of its Internal Sense in so wonderful a manner, that nothing short of Divine Revelation seems adequate thereto: That they also contain the Heavenly Doctrines of the New Church, signified by the New Jerusalem in the Revelation, which Doctrines he was enabled by the LORD alone to draw from the Holy Word while under the Inspiration and Illumination of His Holy Spirit.

     The very term, "Authority," dates back to those early times. The Minutes of the Conference held in London in the year 1793 have appended to them "an authentic List of the Theological Works of Emanuel Swedenborg, which contain the heavenly Doctrines of the New Jerusalem." A note at the bottom of the list states: "All the above may be considered as Authentic Works of the Author, Emanuel Swedenborg, and received as certain authority in the New Church, with regard to points of Doctrine."
      Looking up to the inspired Writings as Authority, the Conference naturally endeavored to conform all its acts in obedience to them, and hence the resolution just cited, and many of the other thirty one are accompanied by references to the Writings, giving this Conference's authority for their passage. In later Conferences, and noticeably those in which Robert Hindmarsh took part, this feature is still a characteristic one, as we may have occasion to show hereafter. * *
                *
      We see in this feature, and also in the resolutions of the first Conference, and in those of some subsequent ones, that with the Church at large as with the Church in the individual, the LORD stores up remains in its infancy, the holiest remains being stored up in earliest infancy, and they are brought forward and used by the LORD in the later life of the Church for its salvation.
* *
*
     In several of the propositions passed by the first Conference it expressed strongly its conviction of the utter corruption of the Old Church, and in consequence of this conviction, it was

     IX. Resolved, unanimously, That it is the opinion of this Conference that the Doctrines and Worship in the Old Church are highly dangerous to the rising generation, inasmuch as they tend to implant in young people the idea- of Three Divine Persons, to which, is unavoidably annexed the idea of Three Gods; the consequence whereof is spiritual Death to all those who confirm themselves in such an opinion.
     X. Resolved, unanimously, That it is the opinion of this Conference that it is the duty of every true Christian to train up his children in the Principles and Heavenly Doctrines of the New Jerusalem Church alone.

     In accordance with this, as the Minute Book of the Great East Cheap Society shows, the members of the New Church at large were requested "to make inquiry among the readers and believers of the Writings of Emanuel Swedenborg, whether they have any children whom they wish to have educated by a tutor approved and appointed by the New Church, and to transmit an account of the same to Mr. Henry Peckitt, President of this Conference, in Compton Street, Soho, London." It is well known that at the present day there is an institution, one of whose fundamental principles is that in the education of New Church children they must be kept as far as possible from the contaminating influence of the Old Church.
* *
*
     As another consequence of the avowed conviction of the first Conference, it was
     XII. Resolved, unanimously, That it is the opinion of this Conference, that a complete and total separation from the Old Church is warranted not only from the Theological Writings of Emanuel Swedenborg, but also from the Holy Word; and that this separation ought to commence in every individual on being fully convinced of the truth of the Heavenly Doctrines of the New Church and of their opposition to those of the Old.
     XV. Resolved, unanimously, That it is the opinion of this Conference, that the establishment of the New Church distinct from the Old is likely to be productive of the most eminent uses to mankind at large, inasmuch as thereby the communication between the Angelic Heaven and the Church on earth will be rendered more full and complete; and consequently that it is greater charity to separate from the Old Church than to remain in it.

     These resolutions were acted upon in this and subsequent meetings. Logically following upon them were others concerning the external worship of the Church:

     XXI. Resolved, unanimously, That it is the opinion of this Conference, that it is agreeable to Divine Order that the New Jerusalem Church assume to itself an external appearance, distinct from the Old Church, both in Doctrine and Worship; but that there may be many varieties of external worship therein, provided they are all influenced by the genuine Doctrines of the LORD and of Charity;

     In the sixth Conference held at London in the year 1807, an inquiry being made "Is external worship a Divine and standing ordinance in the LORD'S New Church, to which all the recipients of the Heavenly Doctrines thereof are 'under obligations to religiously' and constantly attend?" the question was answered emphatically in the affirmative by the citation of a number of extracts from the Writings (A. C. 1175, 1083, 1618; H. H. 222, 225; T. C. R. 173) which are quoted in full in the minutes, and are accompanied by a set of resolutions, among which are these:

     Resolved, That these extracts be particularly recommended to the attention of every person espousing the Doctrines of the New Jerusalem Church, and hence the necessity of all who profess those Doctrines uniting with some society for the purpose of external worship, where they have the opportunity.
     It is Resolved, That it be particularly recommended to all parents and others of the New Chord,, who have the care and education of children and young persons, to impress upon their minds a clear idea of the sole godhead in the One Person of the LORD and SAVIOUR JESUS CHRIST.

     But to return to the unanimous resolutions, which, it may be remarked, was the only thing that engaged the attention of the first Conference. They are so important that they deserve being reprinted in a form to reach every one who is in the New Church or on the way to it.

     XXII.     Resolved, unanimously, That it is the opinion of this Conference that as Baptism in the Old Church is a Baptism into the faith of three gods, between which faith and heaven there can be no conjunction; so Baptism in the New Church, being a Baptism into the faith of one God, between which faith and heaven there is conjunction, is highly necessary, inasmuch as the person baptized thereby takes upon him the badge and profession of genuine Christianity, and is at the same time inserted among Christians even in the Spiritual World.


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     It is therefore recommended to all who desire to become members of the New Jerusalem Church to be baptized, both themselves and their children, in the faith of that Church; and in case they have already been baptized in the faith of the Old Church, to be rebaptized in the faith of the New.

     With such clear ideas concerning the character of the Writings, and of the Church which is established by means of them, no such chimerical notion as that the Second Coming is an influx into the minds and hearts of men in general-a notion which leads to the suppression of the truth concerning the General Judgment in 1757- obtained in the early church. With them the LORD'S Second Coming was an accomplished fact, fully recognized from the very first Conference, and this recognition exemplified by the adoption of a new date having respect to the Second Coming. Beginning with the third Conference, the minutes have affixed to them two dates, one reckoned from the LORD'S First Advent, and the other from the Last Judgment, in 1757. Thus the dates for this Conference are "1791 = 35."
* *
*
     As the first Conference was mainly engaged in drafting certain general resolutions, the second Conference devoted its attention more particularly to the Order of Worship. That the early Church believed in an external worship that would correspond with a truly internal one, and therefore represent it, is abundantly evident from the volume before us. Thus in the third Conference (held in the year 1791 = 35)

     Mr. Hands likewise proposed the following question, whether the ministers of the New Church should not wear, while officiating in Divine service, garments corresponding with their office, without any respect to what has been used in the Old Churches?
Seconded by Mr. Wright.
     In deliberating upon the above question, many rational and scriptural arguments were advanced in favor of the propriety of ministers wearing corresponding garments, which were confirmed by the testimony of Emanuel Swedenborg, who, in numerous parts of his Writings, declares and proves that it is by correspondences that the spiritual and natural worlds are united; and consequently that by genuine correspondences, particularly those in the Holy Word, angels are conjoined to men; and that this approximation of the spiritual and celestial world to men on earth, is even according to the things within them and without them, which correspond to the state of angels as to good and truth. On this subject the following passage from E. Swedenborg's True Christian Relgion (n. 846), had its full weight, where the author observes, "That at this time the science of correspondences is again revealed by the LORD, in order to effect a conjunction of the members of the Church with Him, and their consociation with the angels; which purposes are effected by the Word, in which all and everything are correspondences. The angels were much rejoiced to hear that it has pleased the LORD to reveal this great arcanum, which had lain so deep for thousands of years; and they said that it was done with this view, that the Christian Church which is founded on the Word, and is now at its period, may again revive and derive spirit through heaven from the LORD."
     It was then unanimously Resolved, That it is the opinion of this Conference that the ministers of the New Church, after ordination, ought to wear, while in the discharge of their office, an inner purple, silken vest, and also an outer garment of fine white linen, having a golden girdle around the breast. (See Rev. i, 13, and Dan. x, 5.)

     As a matter of historical interest it may be remarked that there are three or four societies in the New Church in America where the minister wears a robe similar to the one here described. For example: The Pastor of the Society of the Advent, in Philadelphia, wears a robe' of blue silk, and under this a tunic of fine white linen, which is confined at the waist by a girdle and clasp of gold. The Bishop of the General Church of Pennsylvania wears similar garments, the color of the outer robe being purple.
     [TO BE CONCLUDED.]
Title Unspecified 1885

Title Unspecified       ALEX DRYSDALE       1885


COMMUNICATED
     EDITORS NEW CHURCH LIFE:-Is your last paragraph in the August number of New Church Life on a letter to John Swinton's Paper by a New Church brother, really your best and last word on the subject of the Labor Question? I hope it is not. It is not, as you seem to assume, a "question of goodness and uprightness, as between rich and poor," nor whether "men of real worth are found equally in both classes," but the question is, will New Churchmen ignore the labor question and hold themselves loftily aloof from all, discussion of it, and from all effort toward the adjustment of the conflicting claims of Capital and Labor? Does it stand to reason to suppose that Labor is having its due reward, when so many non-producers are becoming millionaires, yea, prospectively billionaires, by sharp practices which our present laws do not preach and punish! And have New Churchmen no call to be up and doing to the full extent of their civil and social opportunities, so as to aid in checking the ever-increasing tendency on the part of the wealthy, whose "wealth is their strong city," to acquire more wealth and power at the expense of the toiling millions, who seem to be doomed, under existing industrial conditions, to a "poverty which is their destruction." It may be, I am indeed disposed to think it is, true that "the poor man is as hard a taskmaster, when he has the power, as is the rich." So it is not a question of character, as between rich and poor, that we are considering, but whether New Churchmen will practically remember the following teaching:

     From a hereditary everyone by birth wills to command others, and to possess the goods of others, whence come enmities, envyings, hatreds, revenges, deceits, cruelties, and several other evils. Wherefore unless they be kept in bonds by the laws, and by rewards suited to their loves, which are honor and gains for those who do good, and by punishments contrary to their loves, which are the losses of honors, of possessions, and of life for those who do evils, the human race would perish.
     The law, which is justice, ought to be enacted by persons in the realm skilled in law, who are at the same time full of wisdom and the fear of God.

     The concluding words of your paragraph give me heartache. Has the New Church indeed nothing to do? Have New Churchmen nothing to do "in the presence of the iniquity that to-day pervades all classes," but to keep the Divine Truth pure and unadulterated for those who will receive? And can the New Churchman do nothing but carry that truth into his own life, and leave his neighbor to God's care? I think that is to be unnatural, inhuman, infernal-not - human, spiritual, heavenly. "Look out for number one!!! Eh!!! Well, God cares for us all, rich and poor, devils and angels. Blessed be His Holy Name, and if His Spirit guide us we will all care for each other, and do our level best to promote the common good, which consists in these things:

     That in the Society or Kingdom there shall be,
     I.-What is Divine among them.
     II.- That there shall be justice among them.
     III.- That there shall be morality among them.
     IV.- That there shall be industry, knowledge, and uprightness among them
     V.- That there shall be the necessaries of Life.
     VI.- That there shall be the things necessary to their occupations.
     VII.- That there shall be the things necessary for protection.
     VIII.- That there shall he a sufficiency of wealth, because from this come the three former necessaries.
     From these arises the general good, and yet it does not come of these themselves, but from the individuals there, and through the goods of use which individuals perform.


174



     "The neighbor to whom uses are to be performed in the natural sense is the fellow-citizen, society less and greater, one a native country, and the human race. There are spiritual uses, and there are natural uses."
     It will be well, perhaps, to tell you that I am not "the New Church brother" who wrote the letter to John Swinton's Paper. But I honor him who did, whoever he is. He called one class God's "little ones," it seems, and you say this "is to speak not from true doctrine, but from sickly sentiment." It may be so, but as I judge, the writers desire was to invite attention to a true doctrine of our LORD, viz.: "All souls are mine." He cares for all. So should we. Respectfully yours,
     ALEX. DRYSDALE.
     EAST SAGINAW, MICH., October 13th, 1885.
     P. S.- The above was, for the most part, written several weeks ago, but withheld until now, in the hope that something more adequate would be offered to your acceptance by some one else. A. D.
INSTRUMENT OF ORGANIZATION OF THE CHURCH OF THE NEW JERUSALEM IN ALLENTOWN, PENNSYLVANIA 1885

INSTRUMENT OF ORGANIZATION OF THE CHURCH OF THE NEW JERUSALEM IN ALLENTOWN, PENNSYLVANIA              1885

     [THIS document being the first in which the principles presented at large in the Instrument of the General Church of Pennsylvania have been incorporated in the organization of one of its particular churches, is herewith given as complementary to Bishop Benade's last annual Address, and to the Instrument of the General Church, which was published in New Church Life for April, 1883.]

     I. DECLARATION.

     WE, the undersigned, members of the General Church of Pennsylvania, established on the acknowledgment of the LORD JESUS CHRIST, in His Second Advent into the world, and of the Heavenly Doctrines of the New Jerusalem, now revealed by Him in His Second Advent, and given to men in the Writings of Emanuel Swedenborg, His servant, do hereby constitute in the city of Allentown, and the county of Lehigh, of the State of Pennsylvania, a particular church within the body of the General Church of Pennsylvania, to be maintained and governed in all respects according to the principles and order of said General Church, under the following instrument of organization:

II. ORGANIZATION.

     I. This Church shall be called "The Church of the New Jerusalem in Allentown."
     II. This Church shall be composed of all who acknowledge the principles and order on which it is founded, who desire to unite with it, and who are received by the Pastor or the Minister, in concurrence with his Council.
     III. The Council of the Pastor or Minister shall consist of three or more members of this Church, named by the Pastor and accepted by the Church.
     IV. There shall be a Lay Council, consisting of three or more members of this Church, named by the Pastor in concurrence with his Council, and accepted by the Church.
     V. The duty of the Council of the Pastor shall be to give him such assistance and counsel as he may require in administering the things of the Divine law and worship in this Church.
     VI. The duty of the Council of the Laity shall be to take special charge of the civil concerns and property, and to manage the business affairs of this Church.
     VII. There shall be an annual meeting of the Church for the transaction of such business as may come before the same. Special meetings may be called by the Pastor or by the Council of the Laity.
     VIII.     In the case of a vacancy of the pastoral office, the Bishop of the General Church shall take charge of this Church.

III.     CANONS.

     1. In the selection of a Pastor for this Church, the two Councils, after consultation with the Bishop of the General Church, shall name the person desired to fill the office at a meeting of the adult members of the Church, male and female, and if accepted by not less than three-fourths of the members of the Church, the same shall be duly introduced and installed into his office.
     2. The Council of the Laity shall choose from among their number a secretary and a treasurer (the secretary to act as Chairman of the Council), and the same shall be secretary and treasurer of this Church.
     3. The members of the Council of the Laity, as well as of the Council of the Pastor, shall hold their office each for a term of three years and until their successors shall have been appointed.
     4 In general business meetings of this Church, with the exception of the meetings called for the selection of a Pastor or a Minister, only adult male members shall participate by vote.
     Provided that, in case of the removal by death or otherwise of any member or members of these Councils, the vacancy or vacancies so made shall be filled in the manner of the original appointments, and the persons selected shall hold office during the unexpired term or terms of the original appointee or appointees.
TWENTY- SECOND ANNUAL MEETING OF THE CANADA ASSOCIATION 1885

TWENTY- SECOND ANNUAL MEETING OF THE CANADA ASSOCIATION       E. D. D       1885

     THE Canada Association met at the House of Worship of the Toronto Society, beginning Wednesday evening, October 7th, with a discourse by the Rev. A. F. Frost, of Detroit, on "The Garments of Aaron, the High Priest." This was illustrated by a colored drawing and showed how minutely spiritual things come down into ultimates. Thursday was occupied mostly with reports and routine business, though in the afternoon there arose a discussion concerning pastoral visitation. Various opinions were expressed, but the lesson of the discussion seemed to be that, while it is the chief duty of the priest to preach doctrine, genuine pastoral visitation with a view to ascertain the needs of the people is a great help thereto. The Delegates to the General Convention gave their report, explaining many things concerning the late meeting of that body. A discussion arose which showed the Association that they should be more interested in their own representation in the Convention. Thursday evening the Rev. A. F. Frost preached a sound discourse on "One Special Use of the New Church." This use is to dispense doctrine. The entire day Friday was given to the subject of the missionary work in Canada. All the reports were very encouraging in every respect, showing that more had been done in every way than ever before. A discussion arose concerning the statistics of the Societies which will tend to make them more accurate in the future. It was voted to continue the missionary work as before and under the same board.

175


Friday evening the President, the Rev. F. W. Tuerk, delivered his annual address, which was full of sound doctrine from the heavenly Writings. After this there were a few remarks by Mr. Win. Hendry, and then came refreshments and a good social time. Friday morning, as the Rev. Mr. Frost was about leaving, a fraternal resolution of thanks for his visit was passed advocating that such visits of pastors to each other be more frequent. On Saturday the officers for the ensuing year were elected.
     The "question draw" was a complete success. Questions were written on slips in the morning anonymously and collected, and the President -appointed persons to answer them in short speeches before the discourse in the evening-sometimes a minister, but a layman when the question was proper. On Thursday evening six questions were answered and on Friday evening eight. As a sample, the first question was the following: "On what basis shall I contribute to Church uses? Shall I give to Convention, Association, Mission Fund, Society, Church printing, etc., as each may ask, according to the persistency of the appeal and my then feelings, or is there a bass in the Writings, so that man may act from law?" All the questions were good and the answers very useful. This exercise was so useful that it was suggested that we have it also on Saturday evening, though the programme had not provided for it.
     On Saturday steps were taken toward hiring a minister for Parkdale.
     Minute No. 49 says that the following resolution was unanimously passed:

     WHEREAS, many collateral works, while to a certain extent they may be useful to new inquirers, nevertheless often occasion false impressions concerning the Church, and convey falsities of doctrine which, even if the reader becomes a New Churchman cannot be removed without much mental pain, while others contain little or no positive instruction; therefore,
     Resolved, That while there are collateral publications which have become standard works in the uses of the Church, as, for instance, Noble's Appeal and the Brighton Lectures, yet, as a general thing, the heavenly Writings themselves are the best to put into the hands of all who are interested to know the truth.
     Resolved, That this Association, in annual meeting assembled desires to express its warm approval of the action of the several American New Church Publication Societies, in publishing the Doctrines of the Church in the useful and convenient form which is now being sold at ten cents retail in the United States,
      Resolved, That great care is necessary to be exercised to guard or at twelve cents in Canada, including customs against the publication, advertising, or sale, under the sanction or control of the New Church of any book or other publication which is not in strict accord with the letter and spirit of its Doctrines, as contained in the heavenly Writings of the New Jerusalem, given to the world through Emanuel Swedenborg.
      Resolved, That the true ideal of a collateral work is not to present the opinions of the author, but simply to explain the heavenly Writings in harmony with themselves, thus letting truth explain truth, and that, in proportion as this ideal is realized, collateral writings will become useful, as an accommodation of the truth to the receiver's mind.
     It is remarkable that the above preamble and resolutions, as their involved style would imply, were the product of different minds. Two ministers and two laymen produced them, each twain unknown to the other. On Saturday morning it was accidentally ascertained by one party that another party had been at work on the same thing. The two parties compared notes, and the result was that they all, without hesitation, united in the' formulation of the above, which comprehends all that both these two parties had written. The resolution was presented in the above form. It occasioned much discussion, especially as the Missionary Board has some objectionable books in stock, but it is remarkable that it passed unanimously as offered. It is remarkable also that every vote both in this meeting of the Association and in the one last year was unanimous. One man facetiously said: "I almost felt like sticking up my hand a few limes, just to make a little opposition." Discussion sometimes waxed warm, but every vote was unanimous.
     The Rev. Dr. Dike not being present in the evening, the Rev. Mr. Bowers preached. The Rev. F. W. Tuerk preached Sunday morning, and administered the Holy Supper in the afternoon, and the Rev. E. D. Daniels preached in the evening. - Thirteen persons were baptized, all adults except three. The congregations were nearly all comparatively large. The delegation was not as large as had been expected, considering the great efforts which had been made to secure a good attendance, but it was intelligent and representative. It is believed by all that the meeting will be very helpful to the cause of the New Jerusalem. The Rev. Edwin Gould was prevented by circumstances from being present.
E. D. D.
BIRTHS, MARRIAGES, AND DEATHS 1885

BIRTHS, MARRIAGES, AND DEATHS              1885

Notices of Births, Marriages, and Deaths will be inserted free of charge. They must be received before the 15th of the wrath.
NEWS GLEANINGS 1885

NEWS GLEANINGS       Various       1885


PUBLISHED MONTHLY.

TERMS:-One Dollar per annum, payable in advance.
Six months on trial for twenty-five cents.

All communications most be addressed to Publishers New Church Life, No. 1805 Mt. Vernon St., Philadelphia, Pa.

     PHILADELPHIA, NOVEMBER, 1885.
     AT HOME.

     Canada.-FOR report of the Association meeting see Communicated.
     The West.- THE girls' school at Urbana has forty pupils.
     THE Rev. P. J. Faber preaches no more for the German Society in New York city.
     SINCE the Rev. Mr. Eby has been preaching in St. Louis, the Church there has made progress in numbers and in unity of spirit.
     THE Illinois Association of the New Jerusalem will meet in Chicago, at the Van Buren Street Temple, on Friday, November 6th.
     FIVE Swedish New Churchmen from Elmore, Minn, were baptized into the New Church on the 12th of October by the Rev. E. C. Mitchell, in St. Paul, Minn. These persons first became interested in the Doctrines by reading some of the tracts distributed by the Skandinavian New Church Missionary Union, of Philadelphia.
     The East.- THE Rev. Jabez Fox delivered discourses in Franklin County, Pa., the latter part of August.
     THE Rev. J. S. David closed a year's labor at Bridgeton, Me., and vicinity, on the 1st of September.
     DURING the summer the Rev. Chanucey Giles preached at Lake George, sometimes in the open air and sometimes at the hotel.
     THE Theological School of the General Convention opened on October 7th with three students. Another student is expected.
     DURING his vacation tour the Rev. Frank Bewail preached on Sundays at places in New York, Ohio, Maine, and Massachusetts.
     THE New Church Sabbath School Conference of the New York Association held its regular annual meeting October 24th, at Newark, N. J.
     THE Rev. A. O. Brickmann is very ill at his home in Baltimore, Md., and considerable time may elapse before he will again be able to continue his work.
     THE first monthly tea party of the Society of the Advent, of Philadelphia, was held on October 10th. A collection was taken up for the General Church of Pennsylvania.
     ON Sunday, October 25th, the Rev. Chauncey Giles of Philadelphia, ordained Mr. J. M. Washburn into the ministry of the New Church. Mr. Washburn has received a call to Denver.
     THE New Churchmen residing at Bethlehem, Pa., this month received a visit from the Rev. Chauncey Giles. One adult and three children were baptized and the Holy Supper was administered.
     A PARISH school, in connection with the Church in Pittsburgh, Pa., was opened on October 19th with ten children. The teachers are the Rev. Messrs. Whitehead and Czerny, who are assisted by Misses Hogan, Pitcairn, and Cowley.
     "THE Church of the New Jerusalem in Allentown" has, since its organization six months ago, been steadily progressing. The Society has a comfortable hall, neatly furnished, in which it meets every Sunday. The Sunday-school numbers about thirty scholars. A Hebrew Bud Latin class, consisting of ten members, meets every Sunday afternoon, and in the evening an adult doctrinal class, numbering about twenty, gathers at the home of some one of the members. On the 80th of August the Society was visited by the Rev. W. F. Pendleton, who preached and administered the Holy Supper. On Sunday, the 11th of October, the Rev. Eugene E. J. Schreck, former minister of the "First Society of the New Jerusalem in Allentown," an organization which has been disbanded, visited Allentown, conducted services, and baptized eleven persons into the New Church.

     ABROAD.

     France.- SERVICES continue to be conducted by Mons. Humann at the chapel in the Rue de Thoin, Paris, on Sundays, at 4 p. m.

     Germany.- The Rev. F. Gorwitz has for some time past been engaged by the Associations both of Switzerland and of Germany, and has faithfully and efficiently labored in both countries, and in Hungary and Austria. At the last annual meeting of the New Church in Germany, his connection with that body was severed, the alleged reason being lack of means. The people in Germany seem to have no very exalted opinion of their duties in contributing to Church uses. Two hundred dollars per annum was all they paid to Mr. Gorwitz, and that now proves too much. But the work in Germany will not suffer for that. At a meeting of the Council of the "German New Church Missionary Union in America," it was agreed to sustain Mr. Gorwitz in his labors in Germany, the field being a large one, and Mr. Gorwitz well fitted for the use. A subscription paper was prepared and one hundred dollars was subscribed on the spot. It is expected that this sum will be increased by other members of the Union, and an appeal to the Church at large will soon be issued. The address of the German New Church Missionary Union is 1011 Arch Street, Philadelphia.

     Australia.- A SUNDAY- SCHOOL consisting of thirty scholars, has been formed at Avoco, New South Wales.

     Sweden.- Services are now being held at two places in Stockholm, the one being conducted by Pastor Boyesen, the other by Mr. C. J. Manby, who has for a time ceased his work in Gottenborg.
     THE Rev. A. The. Boyesen has formed a Society of twenty-seven New Churchmen in Dalekarlia, a northern province of Sweden, from which Swedenborg's family originally came The Society now belongs to the" New Jerusalem Church of Sweden," which is recognized by the Swedish government as independent of the established Church.

     Great Britain- THE Rev. Dr. Tafel is delivering a series of lectures in the Camden Road Church on "The Great Hereafter."
     THE Sunday-school anniversary of the Camden Road Society was celebrated on the 10th of October.
     THE Rev. H. Cameron, of Blackburn, has received and accepted a call to become the minister of the Salford Society.
     HARVEST. Thanksgiving services have this year been held by a large number of the Society. At many places the temples were beautifully decorated for the occasion.
     THE New Church Orphanage held its fourth annual meeting on October 19th. The Orphanage has adopted twenty-two children, and at present maintains twenty.
     A LONDON District Branch of the New Church Sunday-school Union was formed on September 17th by the Argyle Square, Deptford, Willesden, and Kensington Schools.
     THE eighteenth session of the Swedenborg Reading Circle was held October 18th in the lecture hall of the Camden Road Church. The opening paper by the Rev. Dr. Tafel was entitled "Representatives in the New Church."
     THE first annual meeting of the East Lancashire district of the North of England Missionary Society was held In the Accrington Church, September 26th. There was a very good attendance and five priests addressed the meeting.
     ON the 27th of September, the Rev. J. F. Buss was ordained into the priesthood of the New Church by the Rev. Dr. Tafel. The ceremony took place in the temple of the Melbourne Society, of which the Rev. Buss is now pastor. On the following evening a delightful social meeting took place.
WRITINGS OF THE CHURCH 1885

WRITINGS OF THE CHURCH              1885

Arcana Coelestia     10 vols.     $6.00
Apocalypse Revealed. 2 vols.     1.20
True Christian Religion          1.00
Conjugial Love               .60
Miscellaneous Theological Works     .60
Heaven and Hell               .50
Divine Love and Wisdom          .50
Divine Providence.          .50
Four Leading Doctrines          .50
Doctrine of Charity. Cloth, limp $0.10
Summary Exposition of the Internal Sense of the Prophets and Psalms.
     In paper, 25 cents; bound     .50

     When sent by mail, the following sums must be added to the above prices for postage: T. C. R., 24 cents; A. C., 18 cents per vol.; A. R. 15 cents per vol.; C. L., 15 cents; M. T. W. 16 cents; H. and H., 15 cents; D. P., 11 cents; D. L. W., 8 cents; F. L. D., 10 cents.

     For sale at Book Room of the Academy of the New church, 1700 Summer Street, Philadelphia.
LATIN REPRINTS 1885

LATIN REPRINTS              1885

Apocalypsis Revelata. 2 vols., stitched      $4.00
     Half morocco                     5.00
Coroniset Invitatio. Half morocco...     1.00
De Divino Amore, etc. (A.E.) Stitched.     .60
Apocalypeis Explicata. 2 vols., "          4.00
Half morocco                         5.50
De Cultu et Amore Dei                    1.25
     For sale it Book Room of the Academy of the New church, 1700 Summer Street, Philadelphia.
NEW CHURCH TRACTS 1885

NEW CHURCH TRACTS              1885


NEW CHURCH LIFE.

Bound volumes for 1881, 1882, 1883, 1584. Price $1.25 per volume.

     For sale at the office of New Church Life, 1802 Mt. Vernon Street, Philadelphia.
ADVENT SERIES.

No. 1.-"A Dirge for Pharaoh." By the Rev. L H. Tafel.
No. 2.-"No Covenant with the Nations." By the Rev. J H. Hibbard, D.D.
Single copies, by mail     $0.05
Per hundred,     2.50
     For sale at nook Room of the Academy of the New church, 1700 Summer Street, Philadelphia.
NEW CHURCH LIFE SUPPLEMENT 1885

NEW CHURCH LIFE SUPPLEMENT              1885



177


[Note: the following supplement cannot be accurately depicted in this computerized format. It consists of three columns - Spirit, Man, and Nature - which are related across in rows by the Scientific-Rational, Sensual- Scientific, and Corporeal- Sensual.]

                         THE LORD

                         SPIRIT
                         LIFE
               The Lord, the First and the Last, the Only.
               The Divine Human. Divine Love and Wisdom.
Scientific-          The New Heaven. The New Church.               Forming
     Rational          Revelations. The Lord's Coming.               Faith
               Universal Theology.
               Influx. Degrees. Forms.
               Correspondences, Representatives, Significatives.
               Heaven, Hell, and the Word of Spirits opened.
               Nature and Order of Spiritual Life.
               The Word opened.
               
               The Word- in the Hebrew. The Historical Sense.
               The Word- Historical, Prophetical, Historico-
Sensual-               Prophetical. Ancient Word.               Knowledge
     Scientific     Memorabilia. General Doctrines of the New Church.
               Heaven, Hell, and the World of Spirits, general.
               Correspondences, etc. accommodated.
               The Lord the Saviour. First and Second Coming.
               First Christian Church. Churches formed by Doctrine
                    from Revelation.
               
               The New Church. Genuine Truths.
               Love to the Lord and the Neighbor. The all of the
Corporeal-               Word, as to Life. Commandments.
Sensual          Word in Hebrew- Heaven.                         Obedience
               Spiritual World. Spiritual Sun.
               Memorabilia. Historicals of the Word.
               The Lord the Redeemer. Incarnation.
               Creation. The Lord the Creator.
               The Divine Man.
               The Book. The Writings.
                    (READ UPWARDS)

                         MAN
                         RATIONALITY AND LIBERTY
                         FOR THE LIFE OF THE SPIRIT
               Marriage. Men and Woman. One Man.
               The Family (Church). Human Society.
               The State, the Common Good and Truth.
     Use          The Form, Order, and Constitution of the Human Mind.
                    Varieties-Individual, Tribal, National.
               Principles of Language.
               History of Race, of Races, of Nations-such as the
                    History of the Church.
               The Spiritual Rational, Natural Man.
               
               Existence of Man in the World. Language.
               History of Man, of Languages. Literature.
               Structure of Language and Use. Writing, Drawing,
     Use               Painting, Sculpture, Architecture, Music.
               Man at Home, Industries, Trade, Commerce, Intercourse,
                    Governments, Laws, Order, Rulers.
               Ages of the World and Human Races.
               Habitations of Men on the Earth.
               
               STORY, OR HISTORY, OF MAN
               Human Occupations, Employments, Uses.
               Modes of Utterance and Expression-Language, Words,
     Use               Drawing, Writing, Music.
               Dwellings and Dwelling-Places.
               Our own People-Language, Human Form and Shape,
                    Appearance, Living.
               Individual Man and Woman, Families, Tribes, Peoples,
                    Nations, Races. Distribution.
               Mankind. The Man- Animal.



                         NATURE
                         FOR MAN. DEAD. PASSIVE.
                         The Sun.
               Natural Heat and Light.
               Natural Life.                    Number. Form. Color.
               Growth. Existence.               Force. Motion. Power.
               Formation. Production.
     Use          Human Physiology.
               Animal Physiology.
               Vegetable Physiology.
               Mineral Analysis, Chemistry, etc.
               
               Matter, or Material Substance.
               Natural Substance and Form.
               Heat and Light. Sun, Moon, etc.     Number. Form. Color.
               Atmosphere. Climate.               Force. Motion. Power.
     Use          Earths in the Universe.
               Surface of the Earth. Structure.
               Mineral Structure.
               Vegetable Texture.
               Animal Anatomy.
               Human Anatomy.
               
               Man. - Forms, Shapes.
               Animal. - Forms, Shapes.
               Fishes, Birds Quadrupeds.
               Insects, Reptiles.
               Distribution. Habitat.
               --                              Number. Form. Color.
               Trees (Fruit, Wood).
     Use          Grain, Shrub, Grass.
               Vegetation.
               --
               Sun, Moon, Stars.
               Heat, Light.
               Atmosphere, Water.
               Land. Earths, Soils.
               Minerals, Metals.
               The Earth. Natural and Material Substance.


178



[This was a blank page on the back of the Supplement.]               
EDITORIAL NOTES 1885

EDITORIAL NOTES       Editor       1885



179



NEW CHURCH LIFE
PHILADELPHIA, 1885, DECEMBER
Vol. V.
     WHEN that genial humorist, A. Ward, indulged in sarcasm he was wont to add, "N. B.- This is sarkasm." Though not customary, the habit has its good points, as it prevents misconceptions, and so we have no complaint to make when our friend, Mr. Barrett, follows the principle, at least, in saying that the Life "courteously (?) and decorously (?)" compares his blunder to one of Sancho Panza's. These inclosed question-marks answer the purpose fully as well as Ward's "N. B." Still, had Mr. Barrett calmly read what we wrote, there would have been no need of sarcasm at all, for the comparison was with Cervantes, and not with Sancho Panza. It is surely no cause for offense to compare a modern writer with the great Cervantes, even in the matter of mistakes.
Title Unspecified 1885

Title Unspecified              1885

     THE Rev. F. Gorwitz, who has been laboring in Germany, Switzerland, and Austria- Hungary during the past six years, has finally come to the full conviction that the external Church needs to be established in those countries and that men are to be introduced into it through Baptism. As there have been powerful influences at work in the past averse to true order, Mr. Gorwitz will have a difficult task before him; but it is safe to say that, as he now intends to proceed in the establishment of the New Church according to her revealed laws of Divine Order, his work will be crowned with a success which has hitherto been wanting in the countries named. The acknowledgment of the Divine Authority of the Writings, of the Consummation of the Old Church, of the distinctiveness and extreme sanctity of New Church Baptism and New Church Holy Supper, and the recognition of a New Church priesthood are essentials in the establishment of the New Church.
Title Unspecified 1885

Title Unspecified              1885

     MR. H. CAMERON, in Morning Light, "cannot understand the meaning of what appears to be an ungenerous, unkindly attitude taken by a few New Church writers toward what is called the New Theology. Here we have such men as Munger, Ward Beecher, Drummond, etc., protesting ably against the Old Theology in very much of its teaching, and advancing in many rapid strides toward the teaching of the New Church." If Mr. Cameron can show a single stride, to say nothing of "many rapid strides," toward the New Church by these men, we think the "ungenerous" attitude will at once change. That they protest against the Old Theology is not a stride toward the New Church, for Voltaire and Thomas Paine led the way many years ago; that these men and, indeed, hundreds of others, teach or write certain New Church truths-from the context of their writings it is plain they do not comprehend, or even apprehend, a single one-without giving credit to the source whence they derive them, is not a stride toward the New Church, but savors rather of dishonesty, and the world would call it by that name if they should preach the discoveries of some man of science as their own.
Title Unspecified 1885

Title Unspecified              1885

     TWENTY- TWO New Church Societies in Ohio have died, and the Rev. John Goddard thinks (Messenger, November 4th) that had a fund been raised forty years ago to maintain them they would be alive to-day. That the life of any Society in the New Church is dependent on invested securities is, we think, a position not founded on the Writings. The cause for the death of these Societies lies further from the surface. We are taught that the Church must begin with the clergy. If the clergy refuse to teach the truth, save in part, the Church is so far deprived of its life. For instance, it is contrary to the Heavenly Doctrines for people of different religions to unite in marriage; such unions are not lawful in the sight of heaven and are death to the Church. This is not mere deductions from general truths, but is taught with unequivocal directness, yet the large majority of our clergy maintain an unbroken silence on this vital point. Again, on the subject of the state of the Old Church they are equally silent; many are worse than silent, for they teach the people that the Old Church is rapidly becoming the New Church, and the logical people, tiring of maintaining a separate and useless organization, join the Old again and the New dies.
     Our clergy need not expect that money will do the work that they either will not or dare not do.
Title Unspecified 1885

Title Unspecified              1885

     IN the November number of The New Jerusalem Magazine, the editor thereof writes hopefully of the region and the science of the present day as ceasing their antagonism a ad entering into a brotherly concord. And this state of things he regards as promising well. That religion and science fraternize is natural. They both have come to meet on a common platform; both deny the LORD and ascribe everything to human prudence. Only a blind infatuation can declare this concord of religion and science to testify to progress in good and truth. If we mistake not the spirit of his article, the editor of the Magazine deprecates the fact that even "among our own people we have seen more than one who had no hope of modern science and no interest in its progress." By a very suggestive coincidence, at the time of reading this sentence we were examining one of the most recent "Science Text-Books," wherein occurred the following, among similar things. Experiments on a pigeon whose cerebrum had been removed are stated to afford these conclusions, which, of course, are to be taught as truths:
     "The bird's senses are perfect; he sees and hears and feels, but is stupid. All the impressions upon his senses convey no idea [sic] to him. Noises and hurts, which In his natural state would frighten him, hardly disturb him. If food be put into his mouth he swallows it, but he will make no attempt to feed himself: In fact, every action and every response to irritation goes to show that he has lost his mind [sic]; his intelligence [sic] is gone; he no longer has the power of reasoning [sic] on what happens to him." Science abounds in falsities of this kind, and it is because some in the New Church do "interest" themselves in watching the "progress of modern science," and thus actually know whither it tends, that they have "no hope" of it.


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FROM DEATH TO LIFE 1885

FROM DEATH TO LIFE       Rev. W. F. PENDLETON       1885

     Raise the dead."_Matthew x, 8.

     Life and there is Death. Death is the opposite of Life, as evil is the opposite of good, falsity the opposite of truth, cold the opposite of heat, or light the opposite of darkness. And it is not the mere opposition of contrast or comparison, in which there may be, between the two, points of agreement, but it is the opposition of pure antagonism, between which there can be no agreement in any particular whatsoever-an opposition which, upon the part of the latter, is the constant endeavor to destroy the former, and upon the part of the former the constant endeavor to hold the latter in subjection for the purpose of self-defense, that it may preserve its own existence and freedom of action.
     By life and death are not meant, except in a very remote sense, mere natural life and natural death. Natural life is but the appearance of life on the natural plane. While in this world we are in this appearance of life and are not conscious of any other life; we do not perceive by any sensation that there is any other life than that of the body. For this reason most men in the Christian world believe that there is no other life than this; that when this life comes to an end it is the end of all life. This is their belief because the supreme article of their faith is to acknowledge that alone to be true, that alone to exist, which may be perceived by the senses of the body or deduced by the mind from the impressions of the senses. This is the faith of most people now, but many will not openly profess such a faith for various reasons, when yet the truth is plain, in the light of Revelation and in the light of reason from Revelation, that this life is but the appearance of real life, thus not a permanent and fixed condition-a life that ends when it has served its purpose in the preparation of man for real life. And natural death is but the appearance of death. To us, while in this world, it appears like death because the one who dies is not seen among us again, is never again seen on the natural plane, and the body which appeared to have life now has it no more, disintegrates, separates as to all its parts, which become united to other substances and forms; and the majority of men conclude from the appearance that it is real death, in the sense of extinction of all life. But Revelation teaches that this so-called death is but change of state-the ending of one state and the beginning of another; the termination of a lower state and the introduction into a higher; the departure from apparent life and the entering into real life. There are many such deaths as this, consisting in changes of state, besides that which we call death, that is only a general of many particulars.
     When the terms life and death occur in the Word, neither natural life nor natural death is meant, but real life and real death.
     What is real life? First, it is the LORD Himself. He is The Life, and there is no other life. As He Himself said, "I am the Way, the Truth, and the Life." All life is therefore the LORD manifesting Himself; it is that life which constitutes heaven. Men have their life from the same source; nature's life is the LORD present there. Angels and men, all finite existences, are but forms recipient of life from the one, ever-flowing fountain. The life which proceeds from the LORD, and which fills heaven and the world, is the life of His Infinite Love. This life, manifesting itself in heaven, is felt as heat which warms the hearts of the angels; and from this life of the Divine Love with them proceeds their wisdom, which is the Divine Wisdom or Light with them. For this reason the LORD not only cal Himself Life, but also Light. "In the beginning was the Word, and the Word was with God, and God was the Word. In Him was Life, and the Life was the Light of men. That was the true Light that lighted every man that cometh into the world." (John i, 1, 4, 12). Again: "I am the Light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life." In David: "With Thee is the fountain life, in Thy light shall we see light." (Psalms xxxv, 10.)
     The LORD'S Life, which is Love, and His Light which is Wisdom, are therefore what constitute life heaven, and are what is called eternal life and all salvation. It is this life with man that causes him to be man and distinguishes him from beasts; and in the degree that he has not this life he is as a beast, or worse than a beast: and what is more, he is what is called in the Word a dead man, being in a state of spiritual death.
     Spiritual death is, then, the real death; for it is eternal death, consisting in an eternal separation from God, who is Life itself, an eternal separation from heaven, where the Divine Life is ever present with man, an eternal separation from love and wisdom, which alone constitute the life of man's spirit, an eternal closing up of the internal mind, man's individual heaven, the seat of the LORD'S Life in him and he is thus forever shut out from the happiness and peace of heaven. In spiritual death all this is lost.
     In such death the man is not extinguished, he is not annihilated. He is still a distorted and perverted form of life, but which life is called death; when once the child breathes in the natural world, a living organism is formed that can never be dissipated to eternity; but an organism that may voluntarily enter into a state spiritual death, thus in which all the genuine living faculties may become closed and therefore inoperative; the faculty of loving what is good, of thinking what is true, and of performing uses in accordance with what is good and true; a form from which the delight of use has forever departed. This gives a still clearer view of the reason why such a man is called dead; he is separated from all delight of life, all delight in willing, thinking and doing uses. It has been shown that all life is love, wisdom, and use, but there is no perception of that life except by the delight of love, wisdom, and use, or love and wisdom in use. So that the perception a sensation of life is in the delight of use. Delight therefore is life in its activity, the activity of life giving the sensation of delight to mind and body. Life can not be separated from its activity, which is delight. So we enjoy not the sense of the activity of life, if we perceive not the presence of life by its delight, though it is still present because the LORD is always present, man is not conscious of that presence, life is not active in him and he is thus, as it were, wholly separated from life itself he is then dead, there being no activity of true life in him. This is the state of all who are in hell; they are separated from the delight of use, and are thus separated from the life of heaven.
     There are, indeed, to the inhabitants of hell certain delights, but they are not the delights of use, not the delights that flow from genuine life, but such as are opposite in every particular: the delights of hatred, revenge, fraud, and adultery. These are not the activity of life, but the activity of a state of death. For death also is active, so active that it wishes and purposes to destroy life itself and all those in whom life is.

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What constitutes death is the state of self love and love of the world, when those loves reign supreme. It is death because that state banishes all genuine life. Every love, even evil, has its activity, that is, has its delight; the activity of the love of good is the delight of life, which is the delight of heaven; the activity of the love of evil is the delight of death which is the delight of hell. The delight of a state of death becomes manifest in the activity of self love and love of the world, which is the activity of hatred, revenge, fraud, adultery, and other evils. We know that it is the activity of a state of death, because those evils are destructive, when they come forth, of all that is good and true, all genuine use, all delight of life.
     The nature of the two opposite states is seen in a consideration of their fundamentals. The fundamental of life, the life which is in heaven, or the fundamental, which receives life from the LORD, by love to Him and; to the neighbor, is conjugial love; and the fundamental; of death, the life which is in hell, or the fundamental which receives into itself the whole life of hell, by the love of self and love of the world, or by hatred of the LORD and hatred of the neighbor, is the love of adultery.
     Conjugial love flows from the marriage of good and truth in the minds of the husband and wife, and causes the two minds to be conjoined into one, so that although they present two forms and two bodies, they are one as to mind, one as to life, one in every activity, one in every delight, one in every use. All the angels in heaven are in such conjunction; thus heaven is called a marriage; no one is permitted to live in heaven except he is first in the marriage of good and truth, and then is as to his mind and life conjoined in a marriage union with another mind and life of the opposite sex, so that the two minds become one mind, the two lives one life, the two angels one angel.
     Conjugial love thus becomes the centre of every activity in heaven, the use of conjugial love the centre of all uses, the delight and happiness of conjugial hove the centre of all delight and happiness. The life of conjugial love is thus the fundamental of life in heaven.
     Consequently to be deprived of conjugial love is to be deprived of the fundamental of life, that in which all life collects and gathers itself, that in which is contained all the delights of heaven. The conclusion is, therefore, plain, that to be deprived of conjugial love is to be deprived of life itself.
     This is more fully illustrated when its opposite is considered. In hell there is the disjunction of good and truth and the marriage of the evil and the false. In the disjunction of good and truth the interiors of the mind, constituting the essential part of the mind, are closed, the ultimate or sensual degree of the mind alone remaining open and active, and this in perverted order; for it is here that takes place the connection of the evil and the false. The essential principle in the connection of the evil and the false is hatred, revenge, and all cruelty; its fundamental form is love of adultery. In such a state, the essential region of the mind closed and inoperative; with such an essence and such a form, it is plain to see there can be no conjunction of mind and life between two, that they may become one. The state of hell, then, or the state of death, consists in a disjunction and of good and truth, thus in a disjunction of minds in a separation from the fundamental of heaven, which is conjugial love, and in the place of these there is the connection of the evil and the false, opposition and antagonism of minds from the hatred that lies within, and the love of adultery as the fundamental in which the whole state of hell is contained and terminated.
     The love of adultery thus becomes the centre of every activity in hell, the central principle in all the abuses of Divine Order, from which flows forth a sphere destructive of everything of the conjugial in wan, and thus destructive of all heavenly delight and happiness. The love of adultery is thus the fundamental principle of life in hell, and to enter into its abominable sphere and make it our own is to enter into the sphere of death itself, for it is that into which is collected and gathered everything that constitutes eternal death.
     Now, the sphere of the life of conjugial love in heaven and the sphere of its opposite from hell both terminate in the world with man. He is thus in equilibrium between the two, and can turn himself to the one or to the other. If men turn themselves to the sphere of conjugial love, then that which is the fundamental of heaven becomes also the fundamental of society on earth, and charity, peace, good will reign, and the kingdom of the LORD is established among men. But it men turn themselves to the opposite of conjugial love, that sphere which flows in from the fundamental of hell is received and cherished, and the love of adultery, as in hell, becomes the fundamental of society, and all hatred, cruelty, revenge, internal disjunction, antagonism of minds with wives and husbands, breaking forth not infrequently into murder or other forms of violence, and the kingdom established among men is the kingdom of death and hell.
     This state of death reigns in the consummation of the Church, and in the Christian world to-day the opposite of conjugial love is the fundamental of society. Be who looks below the surface at things as they really are, especially when he looks deeply into himself and scrutinizes his own tendencies, sees this to be true. The spheres of genuine conjugial love are as rare as oases in the Sahara; for even those who are in simple good, and will be eventually saved, partake in great part of the general sphere, are themselves in a state of death, though a death from which with them there may be a resurrection.
     For this end the LORD has effected His Second Coming, namely, to save those who still have in them a small remnant of genuine good, to raise from the dead all who are truly salvable. That such also are in a dead state; that they share the general sphere of death, out of which they may, however, rise when the LORD comes to them as Divine Doctrine, He Himself teaches, as where He says: "Verily I say unto you, that the hour cometh when the deed shall hear the voice of the Son of God, and they who hear shall live." (John v, 25.) They who obey the voice of 'Divine Truth' which they hear shall rise out of their state of death; shall be liberated from the power of hell and rise into life eternal. The voice of the Son of God now speaks to us from His opened Word, opened by Divine Doctrine revealed from heaven. Those who hear that voice, who obey what the voice teaches, shall pass from death unto life, and no others. The spiritual resurrection cannot be effected except by obedience to the truth, and especially by obedience to that truth which teaches concerning the fundamental of heaven and its opposite, the fundamental of hell. So important is this subject to the welfare of man that we have given us, among the Books from the LORD in His Second Advent, a special treatise on the sixth commandment, giving the particulars of its natural and spiritual sense; and this in order that the man of the Church may have full knowledge concerning the fundamental of eternal life as well as the fundamental of eternal death, so that he may, by means of those knowledges applied to understanding and life, rise from the one and enter into the other.


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     We may now see the meaning of the command given to the Apostles, "Raise the dead"-namely, that the priests of the New Church are to teach men the truths which will deliver them from the sphere of eternal death and raise them into the sphere of eternal life, the command having special relation to the teaching of fundamentals. If these are not taught the dead cannot be raised, for it is by the knowledge of fundamentals and the practice of them that man passes from death unto life.
     There are two universal doctrines contained in the two great commandments, to love the LORD and to love the neighbor, namely, the Doctrine of the LORD and the Doctrine of Life.
     In each of these there is a fundamental.
     The fundamental concerning the LORD is the Doctrine of His Divine Human; that He is God even as to the Human; that the Trinity is in Him; thus He is our Father in the Heaven's. An essential particular of this fundamental is the Doctrine Concerning His Second Advent into the world, namely, that He comes into the world as the Divine Truth, to establish among men His eternal kingdom, or Church, which is the crown of all the Churches that have existed from the foundation of the world-the Church called in the Apocalypse the New Jerusalem.
     The fundamental of the Doctrine of Life is the doctrine of conjugial love. The command given, therefore, in order that man may rise from the dead, is to teach the truth, especially the truth concerning these two great fundamentals of all life. Unless these two are taught our work is vain. The Church will never be established. The Church has been much at fault in this respect in the past. The fundamental of the LORD has been but partly taught, especially that concerning the Second Advent. The fundamental of life has scarcely been taught at all. The clergy of the New Church have for the most part fallen short of their duty in this respect.
     The New Church minister should never have the finger pointed at him, saying, You have never taught us these things. Great is the responsibility of the man who stands between the people and the LORD, shutting out from them the light of heaven, giving out only a part of the truth, keeping back the rest upon prudential grounds. Let us fling such prudence to the winds.
     The fundamentals must be taught, for men must be I saved. Those who will and can must rise from the sphere of spiritual death that universally prevails; they rise by the truth, by a full knowledge of the fundamentals and the practice of the same. These must therefore be taught. Until there is a resurrection among men from the fundamentals of Death and Hell, in doctrine and in life, and an entering into the fundamentals of eternal life, the Church which is the LORD'S New Jerusalem will not be established upon a firm foundation on the earth. "Verily, verily, I say unto you, He that heareth my Word, and believeth on Him who hath sent Me, hath eternal life, and cometh not into judgment, but passeth from death unto life." (John v, 24.)
Title Unspecified 1885

Title Unspecified              1885

     THE following typical total abstinence anecdote is from the Golden Censer A cold, shivering patient wanted a little stimulant to warm him. The doctor took a cold stick of wood, and, tossing it into the fire, said, as it burned, "Now it is warm; but is the stick benefitted?" and therefrom a moral was drawn and the patient convinced. But suppose the sick man, instead of acquiescing; had requested the doctor to take another cold stick and place it about the same distance from the fire that a man places himself on a cold winter's night-wonder what the doctor would have said?
CONVERSATIONS ON EDUCATION 1885

CONVERSATIONS ON EDUCATION              1885

     [THESE CONVERSATIONS WERE BEGUN IN THE ISSUE FOR FEBRUARY, 1885.]

     HAVING observed thus much concerning the Plan (see Supplement to New Church Life for November, p. 177), and the purpose of the arrangement noted, let me pass to a few particulars not apparent in the Plan, but which are involved in all its parts, and which need to be kept in mind, in order to a right application of the proposed course of instruction.
     It is well known that man with difficulty distinguishes between thinking and willing, or between understanding and will, and, therefore, also between truth and good (A. C. 9995), and yet that these distinctions are indispensable to the formation of a true rationality, i. e., of a true humanity. The ability of judging or of forming a judgment by reason, and according to reason, depends upon the ability of discriminating ideas or things, of seeing the connections and the differences of ideas and things, and of the parts of ideas and things, thus of distinguishing them and arranging them with their series and relations. And as such distinctions and arrangements enter into order and constitute order, it is evident that distinctions are absolutely necessary to order-to the order into which man is to be regenerated, and therefore to the order into which he is to be led by instruction as a preparation for regeneration. This involves much for the Teacher and also for the Scholar. For the Teacher much study of revealed Truth, much thought and reflection and careful preparation; and for the Scholar much training and obedient following of the Truths communicated and illustrated by nature without and within him. Among other things and many, these are involved: Love and Wisdom in the LORD; good and truth, with their receptacles, will and understanding, in angels and in men; the things in angels and men, internal and external, in mind and body, relating to good and to truth, or belonging to the kingdom of the will and the kingdom of the understanding; thus these kingdoms in the Heavens and in the Church; thence in the World of Spirits, in Hell, and in the Earths; and in the three kingdoms or divisions of the Earths, the Animal, Vegetable, and Mineral. In all these, in the whole and in the parts of all these, exist the distinctions noted; they are as essential to their outermost as to their inmost forms, to their existence as to their life. The human soul cannot be known without a knowledge of these distinctions, the alphabet of a human language cannot be correctly taught and truly learnt without a recognition of the soul's ultimate expression of itself in the dual form 'of the letters. And further, this also is involved in what has been said concerning distinctions, that all things in nature, as in spirit, are to be distinguished as to use and as to quality, and that uses are good and will and qualities are good and evil, true and false, and, moreover; that they are of degrees respectively as ends, causes and effects, which degrees are illustrated by the three kingdoms of nature and their parts, the three atmospheres, the three degrees of the human mind, and of the Spiritual World, of Heaven, and of Hell.
     Again a clear recognition of the distinctions of objects, as to use and value in the formation of the rationality, is essential to their right-ordering and employment in the work of teaching. They are means to an end, but they are not all in the same degree of applicability. Some are to be applied directly, others indirectly, and others again still more indirectly to the formation and envelopment of the rational. Thus, some objects are means of forming the sensual mind, some of forming the scientific mind, and others of forming the rational mind. This relation being recognized, their relative importance can be seen and realized, and just proportions can be maintained in their employment.

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In general, the following points may he suggested as aids in the formation of a just judgment in respect to the relative use and importance of the various objects of instruction within the reach of the teacher.
     1. Objects of the highest use and first importance are those which have respect to the LORD, the Divine Man; to Heaven, and the Life of Heaven.
     These objects may be sensual in form, as the literal sense of the Word; scientific in form, as the historical and internal-natural sense of the Word; or rational in form, as the genuine truths of the Word and the spiritual sense of the Word. The application, or in actual instruction, the relative importance of these three forms is not to be determined by the position they hold in the general order of succession, but by their adaptation to the state or states which are to be formed at any given stage of the instruction. Thus, in the first or sensual period, information from the literal sense of the Word is of the highest use and of first importance, because this sense is accommodated to that period, and introduces to the mind the very knowledges required in its first formation, and needed as a foundation of the knowledges to be introduced in the succeeding periods, from or by means of the other forms.
     2. Objects next in the order of use and importance are evidently such as relate to man and his life, spiritual and natural.
     These may be classified in the same manner as those which come under the first head; and their application to actual instruction will be determined according to the rule above indicated.
     3. Objects belonging to the world of nature and derived from that world, which is for the use of man, will in the very order of things hold the last place in importance.
     The classification and the employment of these objects in instruction will, of course, follow the order of their existence in the Animal, Vegetable, and Mineral Kingdoms answering to the three degrees of the natural mind which are to be formed by means of them. A simple and comprehensive statement of the relative use and importance of the instrumental scientifics at the disposal of the Teacher in the performance of his work, may he derived from the relative importance of the degrees of the mind, to the formation of which the, various objects of study are chiefly serviceable. But as such a statement might not prove as practically useful as the one given, I will let the suggestion stand, without further extension.
     I have referred to the just proportions to be observed by the Teacher in the employment of his means of instruction, and have suggested some points that may aid him in determining and maintaining these proportions. Two other conditions of judicious and fruitful instruction remain to be noted, and these are coherence and continuity.
     Coherence and continuity are essential condition of whatever proceeds from and is created by the LORD. They express in a varied way the idea of the unity of end cause, and effect; in successive and in simultaneous order All true knowledge, sensual, scientific, rational, and spiritual, being derived from the LORD, i. e., from His proceeding Truth, and by means of the universe, created by His Truth from Good, must needs be in a like unity of end, cause, and effect, and therefore in a like coherence and continuity of the parts in the whole, and of the whole with the parts. As in the order of Creation and Preservation, so in all true knowledge, not anything stands alone or unconnected, for what is unconnected perishes. Every single thing coheres with its prior and with its posterior, and with what is homogeneous; and every single thing is in continuity with that from which it comes forth, and with that to which it goes forth.
     This is the order of the Divine Creation; this is the order of Heaven and the Church, and this is the order of all true knowledge derived and formed from them; and therefore is this also the order according to which such true knowledge is to be imparted for the formation in the human mind of a genuine rationality prepared to be married to genuine liberty, which is a state truly human, capable of conjunction with the Divine. (A. C. 8603.) Of this state, as formed by the LORD, it is said in Isaiah xix, 23 "In that day there shall be a path from Egypt to Aschur, and Aschur shall come into Egypt, and Egypt into Aschur, and the Egyptians shalt serve Aschur. In that day Israel shall be the third to Egypt and to Aschur, a benediction in the midst of the land, which JEHOVAH Zebaoih shall bless, saying, Blessed my people Egypt, and the work of my hands Aschur, and Israel mine inheritance.
     The Plan proposed for your consideration is intended to suggest a course of studies in succession or continuity, and in coherence; in continuity according to the order of succession in creation and existence, and in coherence according to the relation of Spirit, Man, and Nature, the one to the other; in other words, according to successive and simultaneous order.
     Beginning at the base of the columns, you will observe that "The LORD," "The Earth," and "Man" are presented in simultaneous order as the Inmost from whom are all things, the outermost by which are all things, and the middle or intermediate for which are all things.
     At the extreme right of this line you will notice the term" number." This is to suggest the idea of Order and Arrangement, as a primary idea to accompany' the first and all succeeding instructions, because number, and to number, mean Order, ordination, arrangement, etc. "Now, Order not only begins in One, or the Unit, but it also ends in One, or the Unit; for One is All and Each-"Omnia et Singula," or the Whole and its Parts; There is no such thing as a simple or absolute One. "An absolute One cannot possibly subsist, but a harmonious One." (A. C. 457.) And this because the LORD, from whom all things are and exist, is the Divine Man "in whom infinite 'things are One." (D. L. W. 17-22). And from Him as the Divine Man it is that "every One consists of various things" (A. C. 4263); or as expressed in the Arcana (n. 4149): "'Every one is composed' not of the same things, but of various things in form, which make one according to form." Hence it is that when children are taught that there is one God, who is the LORD, the Divine Man, and when the Book containing the Divine Word, is placed before them as the LORD'S Book and Most Holy, they receive as a One the most complex of all ideas, the idea of infinite things distinctly One in the LORD, and in the Word, which is the LORD'S visible presence among men on earth. And so, when Man and the Earth are presented to them by the Teacher, they see one Man and one Earth, but in neither case an absolute One. A Man, or one Man, is not only a complex form composed of innumerable various parts, but he is also himself a component part of an indefinitely complex Man, the whole Human Race, the whole Finite Man of the Spiritual and Natural Universe; and thus the idea of One Man is internally the idea of the whole Man, and also of all men.
     [TO BE CONTINUED.]


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DATE OF THE NEW CHURCH 1885

DATE OF THE NEW CHURCH              1885

     THE Second Coming of the LORD marked an epoch in the history of the church and thus of the world. The night in which all the Churches that had ever existed on earth were consummated gave way to the dawn of a new day that shall never end. The image of gold, and silver, and copper, and iron, and clay, was broken in pieces by the Stone that will become a great mountain and fill all the earth.
     The appearance of the Redeemer end Saviour of the World in a Form which, for the first time in the world's history, renders possible the immediate conjunction of His creatures with Him, by enabling them to worship the Divine Human visible to the eye of reason; in which Human is the invisible Divine Itself-should surely be commemorated among true followers of the LORD by some outward observance which would keep it constantly before their eyes. The history of the Church records the progress, the changes of state, of the LORD'S kingdom in the spiritual world, as manifested in appearances in the natural world. And hence it is fitting that the record of the history of the Church should hear date from the time of the LORD'S Second Coming. It is a custom, the cause of which, as we may be well assured, lies in the spiritual world, that individuals refer the events of their life to the number of years that have elapsed since their birth. Man in the aggregate, the State, does likewise, governmental documents in the United States, for instance, being dated from the time of the Declaration of Independence. And why should not this principle be applied to the Church? The effect upon the minds of children and the simple, of seeing constantly side by side with the date of the LORD'S First Coming that of His Second Coming, will be most salutary. In the early history of the Church in England and in France, such a date was adopted, and its disuse in later years is fairly attributable to the same causes that have led to the neglect of other good old-time New Church customs.
     Christendom has universally accepted the custom of dating by the year of our LORD'S First Advent. But it is well known that the exact time of His birth is involved in obscurity, and that chronologists generally hold that the birth of our LORD took place in the fourth year of the Christian era. In regard to the date in the New Church there need exist no difficulty in fixing upon a certain day from which to compute years, months, and days. It is true that the early Church in England (Cf. early publications), and also the Church in France (Cf. La Nourelle Jerusalem), adopted a date which commenced with the Last Judgment, in the year 1757. But the Last Judgment formed but a part of the LORD'S Coming, and was one of its effects; besides, it was continuous, and while years may he dated from it, days and months cannot, it would be much more logical to adopt the date of the 19th of June, 1770, as the beginning of the New Church, for then the LORD'S Second Coming was fully accomplished; then the writing of the new Revelation had been completed; then the proclamation of the LORD'S reign was made throughout the universal spiritual world; and from the time of this wonderful proclamation in the world of causes dates the establishment of the New Church in heaven and on earth. Concerning this date, the following memorable mention is made in The True Christian Religion, Containing the Universal Theology of the New Church.
     After this Work was completed the LORD called together his twelve disciples, who had followed Him in the world, and the day following He sent them out into the Universal Spiritual World to preach the Gospel, that the LORD GOD JESUS CHRIST reigneth, whose kingdom will be for ages of ages, according to She prediction by Daniel: "I saw in the night visions, and behold, one like the Son of Man came with the clouds of heaven, and He came unto the Ancient of Days, and they brought Him near before Him. And there was given Him dominion and glory, and a kingdom, and all peoples, nations, and tongues shall worship Him: His dominion is a dominion of ages, which shall not put away, and His kingdom which shall not be destroyed," and in the Apocalypse: "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become of our LORD and of His Christ; and He shall reign forever and ever" and again, "Happy are they who are called to the marriage supper of the Lamb." This was done in the month of June, on the 10th day, in the year 1770. This is understood by the words of the LORD: "He shall send His angels, and they shall gather together His elect from the extremities of the Heavens even to their extremities." Then also there was given to every apostle his region, and they attend to their work with zeal and industry.--n. 791, 108.

     As testifying of the importance of this event, mention is made of it three times in the True Christian Religion-in the beginning (n. 4), in the body of the work (n. 108), and at the end (n. 791.)
ITERATED MARRIAGES 1885

ITERATED MARRIAGES              1885

     SEVERAL questions on the subject of marriages have been raised by a correspondent. The first is:
     "Would it be according to order for a person well enlightened upon the most important Doctrines of the Church to contract a marriage with one who is not of his faith or who in no sense has any sympathy with the Doctrines of the New Church, one, for instance, who is a believer in three gods?"
     Quotations from the Doctrine on the subject will be the best answer to this question. It may be remarked, however, that these quotations show that a marriage between any two of dissimilar faith is disorderly, be one of them specially' enlightened or not. But acting against a Divine Truth that is known, is an evil against Him who is the Truth Itself, and thus is a sin, greater in proportion as the Truth is better known and understood.

     They who are born within the Church, and from infancy have imbued the principles of truth of the Church, ought not to unite in marriage with those who are without the Church, and thus have imbued such things as are not of the Church. The cause is that there is no conjunction between them in she spiritual world, for every one in that world is consociated according to good and thence tenth; and since between such there is no conjunction in the spiritual world, there ought not to be any conjunction on earth. For marriages regarded in themselves are conjunctions of minds [animorum] and of minds [mentium], whose spiritual life is from the truths and goods of faith and of charity; there fore also marriages on earth between those who are of diverse religion are in heaven held to be heinous; and still more so marriages between those who are of the Church with those who are out of the Church. This also was the cause that the Jewish and Israelitish nation was prohibited from contracting matrimony with the nations (Dent. vii, 3, 4), and that it was altogether heinous to commit whoredom with them (Num. xxv, 1-9). This appears still mere evidently from the origin of conjugial love, that it is from the marriage of good and truth, when conjugial love descends thence, it is heaven itself in man, this is destroyed when two consorts are of unlike heart from an unlike faith.- A. C. 8998.
     Of the internal causes of colds, the second is that one has religion, and not the other.- C. L. 241.
     Of the internal causes of cold, the third is that the one has one religion and the other another. The cause is that with these, good cannot be conjoined with its correspondent truth, for the wife is the good of the truth of the husband, and he is the truth of the good of the wife; hence from two souls there cannot become one soul. . . . Once in a great city I wandered through the streets with the end of inquiring for a habitation, and I entered a house where consorts of different religion were living; then the angels, having accosted me, who was ignorant of the fact said: "We cannot abide with you in that house, because the consorts there are discordant religions. This they perceived from the internal disunion of their souls.- C. L. 242.


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     The second question asked is "Would it be in order if that person was at one time married before, and therefore this would in that case be a second marriage?"
     No. It would be out of order, whether he was married before or not. If our correspondent wishes to raise the question whether second marriages are orderly, we again see no better way to answer than to quote the Doctrines on the subject:

     After the death of the consort, again to contract matrimony, depends on the preceding conjugial love.- C. L. 318.
     It also depends upon the state of marriage in which they had lived.- C. L. 319.
     To those who had not love truly conjugial, nothing stands in the way and hinders, hot they may repeatedly contract matrimony.- C. L. 320.
     Those who had lived with each other in love truly conjugial do not wish iterated marriage, except for causes separate from conjugial love.- C. L. 321

     Under the second of these propositions (C. L. 319), it is expressly declared "By the state of marriage is not here understood the state of love truly conjugial, because this makes the internal inclination to marriage, or from marriage, but the state of marriage, which makes the external inclination to it or from it; and this state, with its inclination, is manifold."
     The third question runs as follows: "Would it be in order for such a person to be still married to a third wife, this third wife being claimed as the heavenly, celestial partner of his bosom, who appears in his ultimates to all his senses, so that he claims to feel her as present in all his frame? Waiving the question whether it is not painful to her to have him living with another person, is it not disorderly for him, while claiming that his heavenly partner occupies even his bodily frame, to live at the same time as a dutiful husband to another wife in the world? When a man lives thus in open conjunction with two wives, is it not against the laws of conjugial order? in other words, is it not a case of adultery? What makes it wrong is the knowledge of having two wives."
     The question answers itself. Undoubtedly, were there such a case, where a man is united to his consort in the other world, who comes down to him and becomes sensibly present, it would be a case of adultery for him to wed another. But, fortunately for the supposed individual, at is contrary to order for his wife-the spiritual one, we mean to make such visits; and should he claim that she did; it would be fair to infer that he is a dupe of misleading spirits or that he himself, for reasons best known to himself, is endeavoring to make dupes of others who have not confidence enough in the LORD'S teaching on the subject to reject all such imaginations as from hell.
     If, on the other hand, our correspondent misunderstands the case he has in mind, and the person referred to merely claims that his deceased wife is present with him in spirit but keeps her place in the spiritual world, we again answer with the Doctrine:

     Two who have lived with each other in love truly conjugial, by the death of one are still not separated, since the spirit or him or her deceased cohabits continually with the spirit of him or her not yet deceased, and this even to the death of the other, when, they again, meet and reunite themselves, and love each other more tenderly than before, because in the spiritual world. From these things is given this irrefragable consequence that those who had lived in love truly conjugial do not wish iterated marriages. But if they contract anything like marriage afterward it is done for causes separate from conjugial love; and these causes are all external, etc.- C. L. 321 (cf. n. 319, quoted above).
STATE OF THE CHRISTIAN WORLD 1885

STATE OF THE CHRISTIAN WORLD              1885

     FOR many years Switzerland has been an asylum for political waifs and strays, be they princes or communards. But not long since a number of anarchists residing there who were detected in conspiracy against the peace of neighboring kingdoms and were implicated in dynamite explosions, murder, and robbery, were expelled by order of the Federal Council. In revenge for this the anarchists still remaining formed a plot to blow up the Federal Palace at Bertie. The authorities, suspecting this, put the matter into the hands of the police, and the result was the arrest of a young German named Huft. Circumstantial evidence showed that he was the prime mover in the plot, but before he was tried he hung himself in his cell.
     Huft was a barber by trade, was well educated, spoke several languages, was a fluent writer, and seems never to have suffered from poverty or ill-treatment; he was also a remarkably temperate man. The following extract from a proclamation found on the person of one of his brother anarchists will suffice to show what he advocated: "Down with the exploiters! Let us take all they have, shoot them,-rob them! Death to the bourgeoisie! Death to all agents of authority!" These men also seem to harbor as great a hatred against a democracy as against a monarchy, and their animating principle, to all appearances, is an intense conceit: the world does not appreciate their powers and set them up as rulers, therefore they will labor to destroy the world. They seem almost invariably to be men of education sprung from the lower classes of Europe. Now, this education, we are told from pulpit and rostrum and by the press, is the great cure for the world's troubles, and many New Churchmen are not a whit behind the rest of the world in proclaiming its virtues. Yet the education given the world to-day is but a mischief breeder-anarchists are its one extreme and infidel scientists its other. The cause for this is that Divine Truths is almost if not fully rejected; without it there is no power to restrain evil save that of fear, and none to remove it. Such education but increases man's power for evil, and New Church parents should see to it that their children's education is not of this nature.
     "There were seen some children, who were combed by their mothers so cruelly that the blood followed the comb: by which was represented that such is the education of infants at this day."- A. C. 2125.
TRUE STORY OF ONE GIRL'S LIFE 1885

TRUE STORY OF ONE GIRL'S LIFE              1885

     Chapter VI.

     The Storm

     MORE than two years elapsed before any event of importance transpired in the lives of those we left striving through a time of temptation and trial.
     Venita's still remaining unmarried did not pass without comment among their friends and acquaintances. Some attributed to coldness her steady avoidance of all attentions which promised anything more than a friendly interest.
     Nevertheless, life had not been standing still for Venita. Those who knew her best, watched with an interest inspired by love her development toward a truer and more beautiful womanhood. A noticeable result which could be traced to the passing cloud, which had for so brief a period darkened her young life, was the very tender affection which had grown up between father and daughter. Much as Venita had always loved and respected her father, his watchful, jealous care of her during her season of trouble brought them so near together that they seemed more like companions.

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Venita would always laughingly say that it was simply impossible for her to think of marrying and leaving home; her father would be altogether ruined by overindulgence; that her mother never paid the slightest attention to his minor morals. To know how fully Mr. Sterling appreciated this fond tyranny, one had but to see him, on coming home in the afternoon, and entering the gate glance eagerly up at the windows, then see him smile toward the door and put his latch-key back into his pocket as a slippered foot and the hem of a pretty gown would appear beyond the pillars of the vestibule. Then some such greeting as this would be called out in a clear girlish voice: "Welcome home! How does your honor do?" A moment later, they might be seen arm in arm entering the library, where the family usually assembled before dinner. Here Venita would hand her father over to her mother "for five minutes, spoiling," she always said, after which, as likely as not, he would find it necessary to re-arrange his cravat or smooth imaginary wrinkles out of his forehead or set him to rights in some other equally important respect, chattering all the time without ceasing; to all of which performances her mother would prove a delighted though passive witness, until Venita would be ordered off to the piano to sing for them. As she had inherited a wonderfully rich voice from her mother, Venita's music proved a never-ending source of enjoyment, not only to those within the home circle, but also to the many congenial friends whom the ready hospitality of the Sterlings brought frequently together.
     On Venita's twenty-first birthday her father presented her with a beautiful horse. Although always accustomed to riding, never, had she owned a horse, consequently her delight was intense. Being a fearless horse-woman, she was daunted neither by rough roads nor steep paths, both of which she frequently encountered in riding' over the surrounding hills. Here she might have" been seen from early spring until late into the fall at intervals almost daily, sometimes with a groom, more frequently alone.
     The mountains which inclosed Springvale on the south offered Venita the greatest attractions. Her mother entertained serious doubts as to the entire safety of her taking these rides alone, but quieted her fears by cautioning her daughter against the longer and steeper of the mountain roads. Long custom had rubbed Venita of all fear for herself, and it was not until the great risks she incurred were placed vividly before her eyes that she realized the full import of her mother's warnings.
     On a morning in early May, the dazzling beauty of the day had tempted her beyond her usual distance. As she climbed the steep mountain road, between the openings of the trees she caught glimpses of beauty which promised well for the view with which she would be rewarded on reaching the summit. Urging her horse on with gentle words of encouragement, stopping here to rest, or there to gather a delicate fern or flower, Venita was unconscious of the lapse of time until, when coming out on to the plateau, so far above the valley, she was surprised to see that the sun was already past the median and that the dazzling blue of the sky was being obscured by a thick, white cloud, which began to circle around the mountain where she stood. Its motion was scarcely perceptible as it rolled along, seemingly avoiding the sunbeams which rested on the summit. Still unconscious of the danger which might be lurking behind so much beauty, Venita sat lost in thought until she was aroused by the neighing of her horse as he restlessly pawed the ground; at the same time a vivid flash of lightning awakened her to the changed aspect of the day. The valley below was darkening into the deepest shade; the clouds were rushing across the sky so as to completely obscure the sun's rays. The lightning flashes began to follow each other in quick succession, an toward the west a long strip of green-colored sky filled her with alarm. As she turned her horse hastily to descend the mountain, the storm burst over her head in a blast that whirled both horse and rider around with such suddenness that she became dizzy, thus losing her seat.
     Her horse started down the road in terror. Finding herself flung on a heap of sand and loose earth, it was not until she felt it begin to glide downward, carrying her with it, that the horrible consciousness of her danger flashed across her mind. Down, down, she was carried, with a rapidity which increased every moment. At first, being unhurt, she retained both consciousness and presence of mind, endeavoring to grasp whatever seemed likely to arrest her progress. The storm increased to a very hurricane, carrying large branches of trees with it as it swept down the mountain. Suddenly before her yawned a steep ravine, along the edge of which stretched the trunk of a fallen tree. Would the tree save her or would the fury of the storm still sweep her on? A feeling of utter helplessness took possession of her, but scarcely had she touched the fallen tree when she became completely senseless.
     How long she remained in this state she never knew. The storm still raged with unabated' fury, when she opened her eyes to see a stranger bending over her, watching her with an expression of such intense anxiety, that a natural impulse made her sit upright and look around her.
     "Are you hurt?" he asked, gravely.
     "I-think-not," she answered, putting her hand to her head.
     "At first I thought you were dead. I am a physician; you can trust me. Here, drink this."
     As Venita swallowed the potion, its stimulating effect aroused her to full consciousness, and thus enabled her to get a better look at her rescuer. Yes, she thought she could trust him. His face was undeniably true as well as handsome. Raising herself with difficulty to her feet, she endeavored to take a step forward. Forgetting the long skirt of her riding-dress, which had become entangled about her feet, she tripped and would have fallen forward, down the very ravine from which she had just been saved, but that her companion saw her danger and caught her and held her up.
     "You must permit use to help you," he said, in a tone of quiet, grave authority. "You have had a most miraculous escape, and, if you can walk, let us leave this place immediately."
     It was with great difficulty that they succeeded in reaching the safer shelter of the mountain road. Even here the wind swept down with such fury that it was necessary at times to grasp, for support, the trunks or low-hanging branches of the trees.
     At the foot of the mountain he paused before the entrance of an old farm-house, the door of which was hastily thrown open by the farmer's wife, as if in expectation of their arrival. Venita raised an inquiring look to the face of her companion as he hurried her within the large kitchen.
     "Yes," he replied to her look. "I had taken shelter here from the storm, the progress of which I was viewing from the window when your riderless horse galloped past. I told this good woman to prepare bed and bandages, while I started up the mountain in search of the horse's owner, scarcely daring to hope for the success with which I have been met."


187



     Drawing the old rocker within the warmth of the fire and rearranging the cushions for Venita's comfort, the Doctor, after heaping on more wood to increase the blaze, seated himself on the opposite side of the hearth to await the ceasing of the storm. Venita's eyes followed him with unusual interest as he busied himself about the room, and, in order to relieve her from any embarrassment or exertion, conversed unceasingly with the farmer's wife. A satisfied feeling of being taken care of for the time removed all responsibility for her position from her mind. Even her mother's certain anxiety was forgotten her half-lazy wonder over who this stranger could be. Presently he seemed to fade into distance-one hand sought her forehead, to rub away the unwelcome drowsiness, but remained to support her drooping head; while the other, still holding unconsciously the long skirt of her habit within its grasp, fell helplessly at her side; a few faint struggles she made to raise her heavy eyelids in vain; overcome by weariness, she slumbered lightly, then slept profoundly.
     At first the young Doctor continued conversing in low tones with the women, but presently he ceased answering her even in monosyllables. He was, however, not sleeping or even sleepy; on the contrary, he was very wide-awake, though he no longer heard the voice of the speaker, nor was he conscious of anything in the room save the fair slumberer opposite him.
     From the farmer's wife he had now learned for the first time who she was, and although he had announced 'his immediate intention of starting to relieve her parents' anxiety, he made no move toward furthering that purpose, but still continued to gaze on the lovely face now in such complete repose, until Venita opened her eyes with a start. She tried to smile as she met the Doctor's eyes, but an expression of such pain crossed her face that he started forward, saying: "I am afraid that you have not escaped as unhurt as we at first supposed."
     "It is nothing," she answered, brightly; "only a few bruises. But we have no time to attend to such trifles now. The storm has abated; I must return home.
What will my mother think?"
     "Allow me to act as messenger. It will be much better for you to remain quietly where you are, and I will inform your family that you are in safe and comfortable quarters, and they can send the carriage for you. I am sure you would be unable to walk any distance, however short."
     The feeling of extreme languor which still pervaded her whole body admonished Venita of the impossibility of further exertion and silenced the ready disclaimer which arose to her lips.
     "I am afraid I shall have to place myself further under the debt of gratitude I owe you, and," she added, holding out her hand, "which I never can in any way repay."
     The Doctor retained the hand an instant longer than probably necessary as he replied: "Do not attach too much importance to this little adventure, Miss Stering. The small service I have rendered you to-day is merely in the line of my duty. I am a physician, as I told you; Stanhope is my name."
     "That does not lessen my sense of gratitude, returned Venita, wondering over his knowledge of her personality; "and I must again thank you for having performed your 'duty' in a way so serviceable to me."
     After some further suggestions in regard to his patient's comfort, Doctor Stanhope hurriedly quitted the house, leaving Venita musing gratefully over his magnanimity in making so light of his services and of the danger he had faced so bravely for her sake.
     *     *     *     *     *     *     *     *     *
     "O my darling! to think what it might have been!"
     Venita comfortable and rested now, sat in her pretty blue dressing gown, with her head on her mother's knee as she had always loved to sit, even as a child.
     "Yes mother; that all flashed through my mind in those few moments. But it was not the dying of which I was afraid, but the horror of that terrible fail; it mill oppresses me," and Venita shuddered involuntarily as a vision of the ravine passed before her mind.
     Mrs. Sterling raised the young face and kissed it softly. This feeling of nervous horror, however natural, must not be encouraged; so she altered her tone and hurried Venita off to change her dress and be in readiness for her father.     *     *     *     *     *     *     *
     Quite natural was it, that night, that Mr. Sterling's eyes should follow his daughter so lovingly as she moved about the rooms; and in the knowledge of having so nearly lost her, quite natural was it also that she should seem doubly precious. Such inestimable services as the young stranger had rendered them could not be passed over lightly, and deeply he regretted that Venita had not obtained some further clue to his identity.
     His anxiety, though, was fated to be short-lived, as the much desired information speedily reached them from a source and in a way least expected.


     CHAPTER VII.

     Roger Stanhope

     SCARCELY had the family returned to the drawing-room from dinner when Mr. Glenn was announced. As he advanced toward the group gathered about the open fire, whose grateful warmth was very tempting on those early days of spring, "I came," said he, "to inquire after our little lady here. How is she, after so severe a shock as I hear she has endured?"
     As it no longer required an effort for Venita to talk and laugh merrily over her morning's mishap, she turned gayly toward Mr. Glenn, with an assumed air of mystery.
     "Oh! I am perfectly recovered, Mr. Glenn; but you have not heard what a most romantic rescue mine was. What do you think of a young lady being picked up in an unconscious condition by a handsome stranger with dark eyes?"
     "Oh! yes," musingly returned Mr. Glenn, with a merry twinkle in his eyes; "speaking of handsome strangers, with dark eyes, reminds me that I came to inquire not only on my own account but for my young friend, Roger Stanhope, also."
     "I did not think-I did not know-"began Venita, trying helplessly to cover her embarrassment.
     "Fairly caught, Venita," interrupted her father, still smiling in sympathy with the laugh which followed, in which Venita herself was forced to join after one or two ineffectual attempts to assert her dignity. "But," continued Mr. Sterling, hastily, "is it possible, Mr. Glenn, that you know Dr. Stanhope? Never having heard his name, I supposed him to be a stranger to our town."
     "Yes," returned Mr. Glenn, "I know him very well indeed, considering the shortness of our acquaintance. It was from him that I learned of Venita's providential escape, and he is more than anxious to learn how his patient is progressing. I think I can reassure him, though, as she certainly looks none the worse for her accident."


188



     She certainly did not, a faint tinge of bloom in her usually fair complexion producing quite the contrary effect. Venita returned his glance with a bright smile and a merry nod as she settled herself more comfortably in the depths of her easy chair.
     "He is a New Churchman," continued Mr. Glenn, turning to Mr. Sterling.
     Mr. Sterling's voice immediately assumed an added interest. "Indeed I know is it, then, that we have not met before?"
     "He has been in Springvale only a few weeks, and has made the acquaintance of but few of our friends. On his arrival he inquired if there was a New Church society in the town, and was recommended to me as the pastor. Since then I have seen him quite frequently; and I can assure you, Mr. Sterling, that he is a man you will thoroughly appreciate. He is comparatively a new receiver, but so earnest and active that he promises to do good work in the Church."
     "Just the kind of man so much needed. Will he settle in Springvale?"
     "Oh! no. He has a fine old place down at Kingswell, left him by his father, old Judge Stanhope. You have heard of him?" Mr. Sterling nodded. "The son," resumed Mr. Glenn, "the young Doctor, has one of the largest practices in the place, and also holds a professorship in the College."
     "Is he not rather young to fill a professor's chair?" inquired Mrs. Sterling.
     "Young in years, yes; but he has a head equal to it,-although it has gone rather hard with him. Last winter there were grave doubts entertained by his fellow professors as to his being able to continue his practice. He was overworked-thoroughly broken down. But coming to Springvale on business, and finding that the mountain air so much improved his impaired health, he thinks seriously of remaining until October."
     "Well, George," said Mrs. Sterling, turning to her husband, "we must certainly do our part toward making his stay as enjoyable as possible."
     "Yes, dear, by all means." In sympathy with his wife's motive, Mr. Sterling's eyes rested tenderly on his daughter as she arose and walked toward the window.
     "Sing to us, dear. I shall not go down to thank the Doctor tonight, but shall probably be off before you are up in the morning. What message shall I take for you?"
     "You will know best, father," replied Venita, going at once to the piano. As she spoke, again she saw the mountain side, the road, and the old farm kitchen, but with an effort she cast it all aside, and began singing a lively air, glad to bury such dismal thoughts in harmony.
     *     *     *     *     *     *     *     *

     During Judge Stanhope's early days the old mansion-house, surrounded by its tall, stately pines, had stood in the outskirts of the town, but civilization had gradually crept up to its very gates, even making several futile attempts to enter though here the Judge was inexorable; not one acre would he sell, and in this Rogers had respected his father's wishes. So the old place stood intact in all its former grandeur.
     Roger Stanhope was a man few could have overlooked or passed without notice; tall and fine looking, his well shaped head and serious, intellectual expression of countenance, stamped him unmistakably a scholar. Judge Stanhope dying while Roger was quite a boy, the whole of his early education devolved upon his mother. She devoted herself completely to this duty; she read with him, traveled with him, and it was only when Roger entered college that they were separated. Before he had completed the second year of his medical course, however, he was summoned home by her serious illness, only to find her already dead on his arrival. The blow was as severe as it was sudden. Since then he had been living on alone in the large, irregularly built, ivy-covered old house-his every want forestalled by the faithful servants, well trained during his mother's regime.
     The early reverence for things holy and sacred inculcated by his mother developed in his mind a longing for something truer and better than could be found in the religious systems of the day, and the library tables-gave ample testimony of his research in that direction. His many derelictions troubled the old minister and friend of the family considerably.
     "My dear boy, I am sorry to find this here," taking up a fierce onslaught upon Church and State.
     "And this also?" queried Roger, as he placed before him an equally fierce reply.
     "Well, well, go about it in your own way, but do not let it be so roundabout that you cannot find your way out."
     "What a fellow you are, Stanhope," said his friend, Dallas Clay, who, lounging in Roger's easy chair by the fire, glanced over the names of the books on the table. "You are a telling example of the uselessness of reading such nonsense-always traveling roads that lead nowhere."
     "I at least have the advantage of change of scenery. But, old boy, you are not the one to throw stones; you will never be a martyr to your settled convictions, I imagine."
     "Settled convictions! What do you mean?"
     "Why, I have heard you argue in a way that would make old Dr. Beadle's hair stand on end."
     "Humph!-well!" said 'Dallas, musingly. "See here, Stanhope; you have such a predilection for wading through ponderous tomes, suppose you read a thing or two I will send around."
     "What sort of a thing or two?"
     "Well, say we begin with half a volume of a work called True Christian Religion, by Swedenborg. Ever read any of his works?"
     "Never. I believe he was a sort of fanatic, was he not?"
     "I might bias your judgment if I expressed my opinion there; so we will waive that question until you have read this book."
     "Very well; send it around."
     When the book came, Roger carelessly glanced over the title-page and table of contents, almost wishing that he had not promised Dallas to read it. But he had; so he might as well settle down to work.
     The clock chimed one-two-three; still he read on. By this time the indifferent look on his face had given place to one of intense interest, and it was not until a streak of gray appeared along the horizon that Roger laid the book aside with a deep-drawn breath.
     "Well, Roger, how did it go?" inquired his friend, some few days later.
     Roger, who was arranging some of his medicines, looked up with an assumed air of ignorance. "Go?- Oh! yes," he continued, indifferently, as he again turned to his medicines; "you said there was another volume, I believe."
     "Yes, do you want it?"
     "If you please," was the laconic reply.
     Seeing Roger's evident desire to avoid discussion, Dallas, with an inward chuckle, changed the conversationtion.


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     Another week passed before the two friends again met. As Dallas entered the library, Roger arose and came toward him without any of his former reserve of manner.
     "Glad to see you, old fellow; I have been wanting to have a good bout with you."
     "I am your man, if that is your idea; but I give you fair warning that before I am through with you there will be nothing left of R. Stanhope, M. D., but a little white tombstone to tell the tale."
     "Very well; but I am afraid you will find me rather a lively corpse," said Roger, with a laugh.
     Roger's comprehensive mind had grasped the subject in a way that greatly surprised his friend. At first he stoutly contested every inch of the ground; but toward the end of a five hours discussion his questions assumed an inquiring rather than a combative form.
     "I say, my dear boy, I am delighted. Only give yourself time, and you will come out all right, sound as a dollar."
     "Do not feel too sure! I do not know about that. At present I must confess I am too much upset to appreciate the term."
     "Oh I that is nothing," returned Dallas, in the most cheerful tone imaginable; "the first swallow always goes to the knees. But wait until you have taken your three or four glasses I then you will begin to brace up. That's it! 'B. U.' is the motto for you."
     "And Dallas was right. Roger Stanhope was not one who could do anything by halves; he must take all or nothing. Either these works of Swedenborg were a revelation direct from the LORD, or the man Swedenborg was a most tremendous humbug. The ordeal through which he passed might well be called a fiery one, as week after week he read and studied, doubted and fought. But the end came at last-the end when he recognized fully that here was the "jewel beyond all price."
     Since then five years have passed-five of the happiest, most contented years of Roger's life. His restless, wandering search after truth is at last satisfied; and "that one low shelf by the fire," where the Writings stand, holds more value for Roger than all the vast library besides.
     [TO BE CONTINUED.]
NOTES AND REVEIWS 1885

NOTES AND REVEIWS              1885

     Words for the New Church, XIII, will probably appear in the early part of next year.
Title Unspecified 1885

Title Unspecified              1885

     A REVISED edition of Dr. J. J. Garth Wilkinson's Biography of Swedenborg will soon be published at a reduced price.
Title Unspecified 1885

Title Unspecified              1885

     THE Rev. J. B. Hibbard's interesting Reminiscences of a Pioneer have been resumed in New Church Messenger after the lapse of nearly a year.
Title Unspecified 1885

Title Unspecified              1885

     The Wreath and the Ring, a new work on love and marriage by Mr. James Spilling, the author of The Evening and the Morning, is now passing through the press.
Title Unspecified 1885

Title Unspecified              1885

     Baby Barefoot and her journey to the Sunny South is a little story for juvenile readers, Written by a New Church authoress and published in Boston by D. Lathrop & Co.
Title Unspecified 1885

Title Unspecified              1885

     A SERMON by the Rev. S. S. Seward, entitled "Stretch but your hand; or, the part, of man in the work of Regeneration," has been published in Sweden in tract form.
Title Unspecified 1885

Title Unspecified              1885

     A GERMAN explorer is said to have discovered on one of the tributaries of the Congo a friendly people who believe in a God who lives in the sky, who sees and knows all they do, and they expect to go to Him when they die.
Title Unspecified 1885

Title Unspecified              1885

     Harolden, for October, contains, among other things, a translation of the sermon, The Dirge for Pharaoh, by the Rev. L. H. Tafel, and one of the article on The Inspiration of Swedenborg, which appeared in Words for the New Church.
Title Unspecified 1885

Title Unspecified              1885

     THE New Church Tract and Publication Society, of Philadelphia, has issued a pamphlet of fifty-six pages, containing three missionary addresses by the Rev. O. L. Barler, on Swedenborg, The Field the World, and The World Beyond the Grave.
Title Unspecified 1885

Title Unspecified              1885

     Yr Oes Newydd is the Celtic-sounding name of the long-expected Welsh New Church Magazine, which has at last appeared. It is to be issued monthly, and consists of twenty-four pages octave and a wrapper. The price is 2s. 6d. per annum.
Title Unspecified 1885

Title Unspecified              1885

     Mr. P. GRACY, of England, has printed a concise exposition of the New Church Doctrine of Incarnation, entitled "Credendo; or, the Doctrine of the Incarnation of JEHOVAH GOD, rationally considered in Form of Questions and Answers with Notes."
Title Unspecified 1885

Title Unspecified              1885

     THE "New Church Board of Publication" announces its intention soon to publish a new edition of Warren's Compendium of the Doctrines of the New Church. The remaining copies of the last edition are being sold at the very low price of one dollar and seventy-five cents.
Title Unspecified 1885

Title Unspecified              1885

     New Jerusalem Tidings for November and December is issued as a double number of sixteen pages, and gives the Minutes and Reports of the last Canada Association meeting in full. This Association has been showing a remarkable amount of enterprise of late. The Minutes will be republished in pamphlet form, at a price of ten or fifteen cents.
Title Unspecified 1885

Title Unspecified              1885

     THE REV. F. GORWITZ publishes in the Monatb'a'ter for October a very interesting and useful address on "die Gemeindebildung," or organization of Societies in the New Church, delivered before the eleventh annual meeting of the Swiss New Church Union. Mr. Gorwitz advances with great force the necessity of a distinctive New Church Baptism and of a New Church Priesthood.
Title Unspecified 1885

Title Unspecified              1885

     THE total abstinence people want children taught that alcohol is a poison; they also want to elect a certain gentleman Governor of a State. This gentleman, when accused of being a partaker of alcoholic beverages, replied that when he drank them his system was very low from sickness and he only drank to build up his strength. Perhaps even a child might ask: Can poison restore strength to a man?
Title Unspecified 1885

Title Unspecified              1885

     The Minutes of the Michigan Association of the New Jerusalem Church for 1885 are printed in a pamphlet of twenty-two pages, accompanied by an appeal to the members on behalf of a Sustaining and Endowment Fund of the Michigan Association, which body it is now proposed to incorporate. This Association, of which the Rev. A. F. Frost is the Presiding Minister, now consists of five societies, and has a membership of one hundred and eighty five persons.
Title Unspecified 1885

Title Unspecified              1885

     Morning Light announces that Mr. J. Stuart Bogg has compiled a daily text-book, entitled Pearls for Truth Seekers, for the use of New Churchmen. Under each date are a verse or two from the Sacred Scriptures; a short quotation from the Writings, and a few lines of poetry, chiefly from New Church writers. It will be nicely got up, with red-line border, and nicely bound. Another edition for use as a birthday book is also to be issued, under-the title New Church Birthday Book.


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Title Unspecified 1885

Title Unspecified              1885

     THE Wilmington papers recently published translations from the records of the Old Swedes' Church, brought to light by Dr. Horace Burr, and one of them makes the following comments: "To read of the father of Swedenborg sending pastors to the infant Wilmington of one hundred and seventy years ago, and of a brother of Swedenborg having taught school here, seems to bring us closer to the Swedish seer. The letters of Bishop Swedenborg which we publish today show forth the pithy and practical theology of Swedenborg's sire in a more striking light than any biography could."
Title Unspecified 1885

Title Unspecified              1885

     MR. BENJAMIN, lately United States Minister to Persia, reports that the Persians are Mohammedan, and not, as many people suppose, Fire-worshipers; few of that old religion remain not over twenty-five thousand, though their descendants, the Parsers, are still numerous in India. The educated among them say that they do not worship the sun or fire but the Deity symbolized. The Christians Jews, and other sects are treated with much toleration by the dominant race, and though they frequently make an outcry, Mr. Benjamin intimates that it is caused more by a desire to have a hand in the government than by actual oppression. The missionary's work is confined to the Christians and Jews; should they convert a Mohammedan he would be put to death and themselves be in danger of the same fate.
Title Unspecified 1885

Title Unspecified              1885


The Rev. A. E. Ford writes an excellent paper on the Christy movement in the November number of the New Jerusalem Magazine. Of G. W. C.'s alleged "veritable obsession" by evil spirits, whereby, as Dr. Holcombe says, they "acquire a new chance and new means for repentance and reformation in ultimates," and which he asserts is "the central fact in the experiences of G. W. C.," or, as Mr. Ford interprets this, "the main feature of the 'new movement,'" the latter says "that the very summit of wickedness in act-an out-and-out rebellion against a plain law of the Divine order-should be the turning-point of conversion, is hard to understand." And then he ably proves that even were such an obsession lawful, it would be impossible for evil spirits to be thus reformed, as it would violate the law, "the justice of the just shall be upon him, and the wickedness of the wicked shall be upon him" (Ez. xviii, 20), and would also violate the law of individual freedom. The denial of the eternity of the hells, so salient a feature of the "New Movement,"- Mr. Ford justly regards as a very serious error, as the eternity both of heaven and of hell is a primary truth."
Title Unspecified 1885

Title Unspecified              1885

     THE common impression concerning the character of Louis XIV is anything but favorable, and doubtless many, it not all, New Churchmen have felt some surprise when they read in the Writings that he is among the happy in the other world, his name being always associated with that synonym for horrors-the Bastile. It seems to be gradually dawning upon the world, though, that Louis XIV was not the tyrant he has been painted, for it seems that he never, especially in the earlier part of his reign, consigned any one to the Bastile until he was personally familiar with his case, and few, if any, were seat there who for their crimes or treason did not deserve their fate. It further appears that prison life there, instead of being one of horrors, lived in dark and damp dungeons, was rather pleasant-decidedly more so, in fact, than that of our model nineteenth century prisons. The following bill of fare is given upon authority of De Renneville, who was for several years a prisoner: Soup, fowl, beef, lettuce, asparagus, mushrooms, hashed mutton, sweetbreads, and dessert, "all very well served." In addition to this, the prisoner was allowed three bottles of wine a day. The prisoners' food was paid for by the King, and was graded according to his rank; but as three francs a day was allowed for the maintenance of even the poorest, and they were given a pint of wine, it will be seen that the assertion made by one writer that prisoners often came out looking better than they went in has some grounds. But few were kept in solitary confinement, the most being allowed considerable freedom with books and chess; cards, and other games for pastime. The authority for this is an old work by De Renneville, a political prisoner, and one by M. Francois Ravaisson, who had access to the archives of the Bastile, which were mostly preserved when that prison was destroyed. Granting these to be in the main true, they serve to show that the natural facts are confirmations of the spiritual Revelation concerning the character of the greatest of the French monarchs.
Title Unspecified 1885

Title Unspecified              1885

MINUTES OF THE FIRST SEVEN SESSIONS OF THE GENERAL CONFERENCE OF THE NEW CHURCH, signified by the New Jerusalem in the Revelation, together with those of other Contemporary Assemblies of a similar character. Reprinted from the Original Editions. London: James Speirs, 36 Bloomsbury Street. 12mo, 336 pp.

     [CONCLUSION]

     DURING the discussions which of late years have had for their subject the question of vesting the Church government in the priesthood, it has been urged that this was a new-question-one that for the sake of "peace" and expediency should be suppressed and not brought to the attention of the Church.
     How the suppression of what is seriously believed to be the truth, and is actually presented as such in the Doctrines, can further the cause of true peace has never yet been satisfactorily explained: But, waiving an explanation of an impossibility, the question still remains, Is it an historical fact that the government of the Church by the priesthood is a new movement? From the volume before us we sec that it is not; that as early as the year 1792, in the Fourth Annual Conference, this important matter was discussed and led in the following year to a division in the Church. It is true that then, as more recently, the upholders of a Church government in accordance with the laws revealed in the Writings were in the minority; but that does not in the least invalidate the fact that the question has been a burning one in the New Church in the past. The minority in the year 1792, small as it was, was firm in its position. It was the time when England, "from one end to the other, was agitated by contending political opinions in consequence of the licentious and deistical principles which followed in the train of the French Revolution, and which were then promulgated with much zeal in England, particularly by the democratical Mr. Thomas Paine." To prevent the introduction of these essentially democratic, and thus atheistical, sentiments into the government of the New Church, the minority entered a solemn protest against all such principles.
     Of the Conference in 1792 two journals were published-one apparently by the majority and the other by the minority. Both are reprinted in the volume under review and the differences between the two noted in the "Historic Notice." The most important difference consists in this-that while in the majority's Minutes no mention is made of the minority's protest, in the other Minutes it is presented in full.
     This protest is an excellent document and will well repay a careful and studious perusal. The key-note is given in these words:
     . . . All Power is derived from the LORD alone.
     . . . All Ecclesiastical Power and Authority is delegated by the LORD to those whom He has been pleased to appoint to the office of the Ministry as representatives of Himself in respect to the administration of Divine Good and Truth in the Church.
     . . . All Kings and Ministers, in respect to their office, represent the LORD and not the people. Therefore they ought to be appointed by the LORD, whom they do represent, and not by the people, whom they do not represent.

     In the following year (1793) two Conferences were held, the majority meeting at Birmingham and the minority at London. The minutes of both are reprinted in the volume. Both Conferences devoted their attention to the matter of Church government, and a comparison of the two will therefore not prove uninteresting.


191



     In the Birmingham Conference a layman was unanimously elected President. In the London Conference the Senior Minister took his seat as President.
     In the Birmingham Conference there was only one allusion to Swedenborg's Writings recorded in the Minutes, and that was to the Hieroglyphic Key. In the London Conference the inspired Writings were frequently referred to.
     The Birmingham Conference, through its committee, formed a series of propositions of Church organization which were essentially democratic in principle. The London Conference confirmed the Declaration of the previous year and proposed to the Church at large a lengthy "General Plan of Ecclesiastical Government."
     This plan covers nearly forty pages and is a most interesting document. It distinguishes the affairs of the Church into ecclesiastical and civil, or spiritual and temporal. The ecclesiastical affairs are in the hands of the priesthood; the civil affairs in the hands of the laity. The plan provides for three degrees in the priesthood; describes the powers and duties of each degree and of candidates; provides for complaints against ministers of the two lower degrees and against candidates, and medicates the ceremonies of "consecrating" ministers of the two higher degrees and of "ordaining" those of the first degree. The civil government, having relation mainly to the maintenance of the house or temple for worship, is vested in a trustee, who appoints a treasurer and a secretary and all other necessary subsidiary officers. The duties and powers of the trustee, the treasurer, and the secretary, as also their subordination, are fully described. The Minutes close with quotations from the Doctrines on Government (A. C. 3241, 3267, 3379; T. C. R. 10, 679; Coronis 17; H. H. 226; A. C. 3670, 7773, 8728; D. L. W. 24, 25; A. R. 398, 854).
     This was the first elaborate proposition to have a trine in the ministry of the New Church, and the firmness of conviction of the minority and their resolute stand for the Truth, bore fruit; as it always will, where, as nay be reasonably believed of the New Church, men are "animated by love to the LORD, even though they suffer themselves to be largely influenced by fallacies. In the Eighth Conference, held at Peter Street, Manchester, in the year 1815, at which Robert Hindmarsh was President, this threefold order in the ministry was distinctly approved of and unanimously adopted. It would have been useful to include the Minutes of this Conference in the Reprints, inasmuch as most members of the English Conference at the present day seem to be ignorant that the trine in the priesthood was once adopted by their body.
     According to the "General Plan of Ecclesiastical Government," the third or highest degree of the ministry was to consist of one person. But by this it was not intended to establish a High Priest over the whole Church on earth, but only to have one head in one country. This is deduced from truths recorded in the True Christian Religion (n. 10 and 679). A more rational deduction from these truths, and one finding confirmation in the recent history of the Church in America, would seem to be that as various churches will gradually arise in the New Church, distinguished one from another; not by geographical boundaries, but by a harmonizing variety in the reception of the Divine Truth, which churches will all be united by their common love of the ONE LORD JESUS CHRIST as revealed at His Second Coming, and by the life of true charity,-each of them will have its high priest, who is at the head of the church over which he is set; and when all these high priests meet together in council-as they doubtless will do for mutual encouragement and instruction-the presiding officer will not be in a still higher degree, but a primus inter pares.
     *     *
          *
     To derive all principles and forms from the Writings was characteristic of the early Church. In the Minutes of "a provincial meeting, . . . held in the temple, at Kighley, May 22d, 1793-37," not only does the term "temple," evidently used because of its occurrence in the Writings, attract the attention of the reader, but still more so the unanimous resolution passed after reading True Christian Religion (n. 137, 188, 503, 693, 694), "that all meetings on theological subjects should be called Councils, and all meetings, where matters relating to the moral and civil life are discussed, shall hereafter be called Assemblies." The Minutes of one such council, held the year following, are contained in the volume.
* *
*
     The matter of a literal translation of the Word early engaged the attention of the Church. Nor were they content with one that was paraphrastic. The first movement in the direction of a verbal translation was made in the second Conference (1790), where the LORD'S Prayer, as used in the service of the New Church, was "referred to the Committee, and ordered to be translated literally from the original Greek." How very literal some were in the rendering of the Word may be seen in the "Minutes of Conference" for the year 1793 = 37, p. 21, and in those of "A Council," etc., held in the year 1794 = 38, p. 10, et seq.
     At the Conference for 1791 there was read an "Extract of a Letter from Mr. Harry Gandy, of Bristol, on the Expediency of a new Translation of the Holy Word."
     At a Provincial Conference, held at Kighley, the Rev. Joseph Wright was of opinion that this Provincial Conference ought to recommend to the General Conference in London that they pay a particular attention to the letter from Harry Gandy, Esq., of Bristol, the society at Kighley being clearly of opinion with him, that a new translation of the Holy Word is absolutely necessary. The sense of the Conference being obtained, it was unanimous.
* *
*
     The social life also in the early days of the Church was of such a character as to promote joy of heart and likewise mutual conjunction. Readers of Hindmarsh's Rise and Progress of the New Church will remember that the first public meeting of New Churchmen-five in number-ever held, was made an occasion to drink tea together. At the First General Conference, the members dined together at a neighboring tavern, to the number of sixty or seventy, male and female. From the Minutes that are before us we get a glimpse of another good old custom, which must have proved a potent factor in the social life and in their dinners and suppers of charity, which,-as we are taught, are only with those who ate in mutual love from a similar faith. (T. C. R. 433) In the Report of the London Conference, of the New Church, for the year 1813, occur the following minutes:

     Mr. Proud then repeated the LORD'S Prayer, and the meeting adjourned till after dinner.
     The company afterward assembled again to dinner, after which the following toasts and sentiments were drank viz.: "The King," "The Prince Regent," "Great Success to the cause of the New Church at Brightlingsea and its Neighborhood," "Success to the New Church in General," Rev. Mr. Proud and the Ministers of the New Church."
     Business was then resumed.
* *
*

     A historical work like the one we have under consideration cannot be exhausted by a single review, and we fain must leave untouched much more that is interesting.


192



     It is to be hoped that the appearance of this volume will stimulate the study of the past history of the Church and encourage a dispassionate consideration of the principles held by its first organizers. - - -
FACTS AND MYSTERIES OF SPIRITISM 1885

FACTS AND MYSTERIES OF SPIRITISM              1885

     FACTS AND MYSTERIES OF SPIRITISM. Learned by a Seven Years' Experience and Investigation. With a Sequel. By Joseph Hartman. Philadelphia: Thomas W. Hartley & Co. 1885. l2mo, 278 pp.
     MR. HARTMAN, the author of this book, is a New Churchman-and a well known citizen of Pittsburgh, Pa. He began to "investigate" spiritism in the year 1852, and evinced an increasing interest in it, holding latterly regular s?ances at his own home, until in September, 1881, he discovered that he was a "writing medium." In October of the same year, by advice of the spirits, among whom they claimed were his daughter and another young girl, he attempted to become a "slate writer." In this attempt a spirit, calling himself "Captain Jack," suddenly took complete possession of him, and made him do and say some very undignified things. At the same time his spiritual hearing was opened, and the spirits thence forward could converse with him audibly, he replying-merely by thoughts. All this, instead of alarming him, was a matter of pleasure, and all his leisure time was taken up in writing or conversing with his unseen attendants, for during the whole of his terrible experience he was not able to see them. It was not long, however, before he discovered that the spirits about him, instead of being those of his daughter and her companions, were, in plain terms, inordinate liars. This so-disgusted him that he at once gave up writing-that is gave up allowing them to write through him.
     But he had gone too far. Spirit voices now talked to him incessantly, and, we must say, foolishly. They made him believe that they were sent to regenerate him, and he seems to have, if not fully believed them, at least not opposed them. They obtained full control of his person while he was away from home, and to prove his faith, as they said, they made him perform many insane acts, such as lying on the floor of the railroad station, lying in the aisle of the car, kneeling in the crowded streets of Pittsburgh and in the Union Depot of that city, while shouting words of their dictation, and dancing wildly in the same place, beside many other similar things. All this happened while he was journeying from some place outside of Pittsburgh to his home. Once there, the spirits took complete possession of him, and for three weeks tormented him unmercifully; they talked incessantly, and in that whole period did not allow him to sleep; they pretended to set up a celestial machine by which they were to regenerate him, and during its working he was not to move a muscle; at last; when the agony of lying in one position would go beyond endurance, and he would be compelled to move, the machine would fall, and all the work would have to be done over again. Often he prayed to the LORD for deliverance from his misery, and the spirits commended him, as they also did the visits of a new Church minister. The reason that his prayers were not answered seems to us to have been that he prayed for deliverance from physical torment, and not from the diabolical crew, in whom he seems during this trial to have had confidence, for he was always able to regain complete post session of his faculties, and, indeed, this was the means of his escape-he simply refused to obey his tormentors, and then they had no further power over him.
     The promises and claims of these evil spirits bear a striking resemblance to those of that sickening form of spiritism that is at the present day leading so many New Churchmen astray. They promised him regeneration; they said that he was destined to make wonderful revelations to the New Church; they pretended to give him internal respiration, and lastly, they at times claimed to be the LORD Himself-the same sad and degrading story we hear so much about lately.
     The body of Mr. Hartman's book is taken up with the relation of his experiences, but it is followed by a Sequel of one hundred and forty-five pages, and, strange to say, this nearly all purports to have been written by the diabolical crew after Mr. Hartman had freed himself from their possession; it seems that he was contented with freeing himself from their despotic control, as for two years he continued to converse with them and permitted them to write a great deal through him; though in March, 1884, he finally gave them their dismissal. The value of this Sequel, as confirmation of the truth of what the Writings say about spiritism, is, we think, nothing; for, as Mr. Hartman says, the spirits merely use what they find in man s memory.
     The book is not one that we can commend to New Church people. The reading of it leaves a sensation of horrors, and those who will not be warned against spiritism by revealed Truth will not heed human warnings or be profited by human experiences: "They have Moses and the Prophets, let them hear them. . . . If they hear not Moses and the Prophets, they will not believe even if one should arise from the dead." (Luke xv, 29, 31.)
NEW CHURCH ORPHANAGE IN ENGLAND 1885

NEW CHURCH ORPHANAGE IN ENGLAND       J. A. B       1885



COMMUNICATED.
     "OF such is the kingdom of Heaven." Yes; who could dare to doubt these gracious words of our Saviour? They recurred very forcibly to my mind on October 19th, at the meeting of the Orphanage Committee and General Assembly in Bloomsbury Street, as I watched, not unmoved, the innocent faces of a few of the little creatures whose rugged path through life kind New Church friends are endeavoring to smooth. The children came becomingly and neatly attired in the garments made for them by the ladies of the Church, add it was pleasing to note their evident interest in the proceedings and also to watch the looks of sympathy directed toward them and repaid with smiles and childish glances. Dr. Bayley (in the chair) looked as if his fatherly, benevolent heart could embrace all the world; and he especially referred, after an earnest prayer and stating the objects of the meeting, to the youngest child-a wee Scotch laddie, named Jimmy-who was sadly afraid he should be considered too small and young to attend with the rest. But there he sat; and I noticed him, during the evening, tenderly embracing a motherly, kind lady who had taken her seat beside him, and whose heart I suppose they had won. A son of Dr. Bayley, with whom I believe originated the charitable scheme of the Orphanage, next addressed the meeting in a very telling speech. He read a list of the donors and medical gentlemen who had consented to give advice gratis and gave a statement of the affairs of the Society, humorously remarking that eighteen was a large family to have had in three years and he was afraid their zeal had outrun their prudence, for they had adopted two more, rather exceeding their income.

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For this rash act he feared the shareholders would feel inclined to dismiss the Committee. One young lady, who stood at the head of the collecting lists, he thought perhaps they would feel inclined to reward with a new silk dress or a diamond ring; and a gentleman present, who was most honorably mentioned for his efforts in the cause, carry around the room. These good-humored remarks were interspersed with much solid and interesting matter. If I mistake not, the organization has three thousand pounds on hand and most anxiously seeks increase of means that increase of use may follow. Mr. Jobson made a few remarks, and then came Dr. Tafel. The Rev. Messrs. O'Mant and Ramage afterward addressed the meeting, and I was exceedingly sorry a previous engagement prevented me from hearing them. I was obliged to leave too early this delightful reunion; and, with a parting glance at the warmth and light within, hastened into the darkness and cold without. No doubt your readers will be supplied with a statistical account, but a woman's sketch, perhaps, may not be deemed too trivial or devoid of interest.
     J. A. B.
LONDON, ENGLAND.
MEETING OF THE ILLINOIS ASSOCIATION OF THE NEW JERUSALEM 1885

MEETING OF THE ILLINOIS ASSOCIATION OF THE NEW JERUSALEM              1885

     ON Friday, November 5th, a Conference of New Church ministers was held in the Book Rooms of the Van Buren Street Temple of the New Jerusalem. There were present the Rev. L. P. Mercer; the Rev. Frank Sewall, of Urbana, Ohio; the Rev. S. C. Eby, of St. Louis; the Rev. E. C. Bostock, of Chicago, and Mr. H. H. Grant, licentiate from La Porte, Ind., besides several lay visitors.
     The Rev. Frank Sewall read a very interesting paper; consisting for the most part of a translation of two chapters from De Anima, on the "Immortality of the Soul" and "Concerning the State of the Soul after Death."
     The purpose of the paper was to show that the Theological Writings of Swedenborg were not, as some might infer from the similarity of many of the teachings to those of the scientific works, a continuation of those works, but that Swedenborg received distinct revelation of truths, a discrete degree above scientific truths and such as could be known by revelation alone.
     In. the afternoon the education of children was discussed. In the evening the New Church Reading Class met. They have a membership of sixty in Chicago, and there is a class of twenty in Englewood. On Friday the regular session of the Association began. In addition to the ministers present on Thursday, there were present the Rev. Stephen Wood, of Lost Nation, Ia., and the Rev. S. H. Spencer, of Henry, Ill. The President delivered his annual address.
     A report was read in the afternoon announcing that the congregations worshiping on the West and North Sides had formed a Church and had united themselves with the General Church of Pennsylvania.
     At half-past three the Hon. J. Y. Scammon opened a discussion on "The Needs of the Church in the West." After expatiating on the great energy of the Church in the West and the amount contributed by it to the uses of the Church before the great fire, and lamenting that all this money had been taken away from them by the Church in the East, he advocated the establishment of a Northwestern New Church Union-to have its centre in Chicago. The objects of this Union were to publish a Periodical, establish and carry on a book-room, and to educate ministers, etc. In regard to the education of ministers, Mr. Scammon thought it would be well if ministers spent part of their time in Urbana and part of their time with some minister as assistant. After making some remarks on the success of centralization and the performance of uses in the East, Mr. Scammon said that the West could never send into the General Convention a clean, pure, and powerful influence until it united into some sort of union with a centre.
     His remarks were seconded by the Rev. Messrs. Mercer, Eby, and Sewall, and Mr. Browne, of Ohio.
     After making some remarks, Mr. C. C. Bonney offered the following resolution:

     Resolved, That this Association do invite the members of the New Church in the so-called Northwestern States and the State of Missouri and three adjacent thereto to assemble in congress in this house at such a time as may be fixed upon by the President of this Association, and then and there consider the state of the New Church in this part of the country, and particularly the means by which its influence can be extended in all the departments of life.

     The consideration of this resolution was continued on Saturday. Mr. Scammon offered a second resolution that the meeting be held as near the first of the year as possible, and that the following gentlemen act in conjunction with President Mercer on the Executive Committee. [Here follow names of ministers and laymen in the various States.] Both resolutions were adopted.
     On Saturday morning the subject of the West and North Side congregations came up in the report of the Executive Committee of the Chicago Society. This matter was referred to the Executive Committee of the Illinois Association, with instructions to make a report to the General Convention, which meets in New or next May. Mr. Mercer offered a resolution prepared by Mr. C. C. Bonney denouncing the prevailing desecration of the Sabbath Day, which was passed unanimously.
     The St. Louis Society was admitted into the Illinois Association, and the President, the Rev. L. P. Mercer, presented to the Society the right hand of fellowship through their Pastor, the Rev. S. C. Eby. B. K.
BIRTHS AND MARRIAGES 1885

BIRTHS AND MARRIAGES              1885

Notices of Births, Marriages, and Deaths will be inserted free of charge. They must be received before the 15th of the month.
NEWS GLEANINGS 1885

NEWS GLEANINGS       Various       1885


NEW CHURCH LIFE.
PUBLISHED MONTHLY.

TERMS:-One Dollar per annum, payable in advance.
Six months on trial for twenty-five cents.

All communications must be addressed to Publisher,
New Church Life, No. 1802 Mt. Vernon St., Philadelphia.


PHILADELPHIA, DECEMBER, 1855.

AT HOME.

     The South.- THE Rev. J. B. Parmelee is delivering a course of lectures in Wilmington, Del., on Evolution.
     Rev. E. A. Beaman delivered a course ten lectures at Wingo, Ky.

     Canada.- THE Evangelist of the Canada Association writes: "I dispose of a good many New Church books. Last year the number was one thousand two hundred and eighty, about one-half of them being the inspired New Church Writings. I do not circulate as many tracts as formerly. At the close of public lectures I always announce that I have for sale the cheap editions of the Writings. To sell these is more useful than to give away tracts. At the close of my lecture On 'Death and Future Life,' at Paris, Out., Sunday, October 25th, there were nine of the ten-cent Heaven and Hell taken. I have sometimes sold more than this."
     The East- The Waltham School has more than sixty scholars, a larger number than usual.
     THE Portland,- Me., Sunday-school celebrated the Feast of Ingathering on November 1st.
     BISHOP Benade has     appointed the Rev. Mr. Schreck to preach once a month to the Allentown Pa., Church.
     THE social life of the Boston Society is progressing favorably. The teachers' meetings are growing in interest.
     THE well known Professor George J. Webb has resigned from the position of organist to the New York Society.
     NEARLY all the ministers of the New York Association have taken turns at preaching to the Paterson, N. J. Society.
     THE New Churchmen at Dorchester, Boston, under the leadership of Mr. W. H. Alden, are gradually crystallizing into a distinct Society.
     THE twentieth annual meeting of the American New Church Tract and Publication Society was held in Philadelphia on the 19th of October.
     The Rev. John Worcester has begun a series of lectures on Physiological Correspondence before the Normal Class of Sunday-school Teachers.
     THE Rev. H. C Dunham has received a call to Portland, Me, and the Topeka, Kan. Society agreed to his three months absence, he will preach in Portland during that time. If the climate agrees with him he will accept the call.
      AT the meeting of the New York Sabbath- School conference, held at Newark, N. J., October 24th, the prevailing sentiment of the ministers and others seems to have been against the usefulness of Sunday-schools. The immense importance of New Church day schools seems not to have been canvassed.
     The West.-FOR report of the Illinois Association, see Communicated.
     THE Rev. A. F. Frost preached at Almont and Imlay City, Mich.
     THE Rev. J. E. Bowers is on a three weeks' tour in Michigan.
     ONE hundred and fifteen pupils are on the roll of the Cincinnati Sunday-school.
     On his way to Denver, Col., Mr. J. M. Washburn preached to the Society in Richmond, Ind.
     THE Illinois Association successfully followed the plan of the Canada Association of the "Question Drawer."
     JOHN N. Harbaugh is the name of a self-constituted missionary and religions teacher of the New Church in Cobden, Ill.
     THE Rev. E. C. Bostock, Pastor of the Immanuel Church of the New Jerusalem, wears a robe of blue cashmere, under it a tunic of fine linen.
     THE Rev. T. F. Houts, lately of the Methodist persuasion, made profession of faith in the Doctrines of the New Church at the late meeting of the Illinois Association.
     THE annual meeting of the Minnesota Association was held at St. Paul on October 15th. Minneapolis, St. Paul, and Northfield, Minn., were represented by delegates.
     THE work is progressing In the vicinity of Lost Nation, Ia. Within the field of labor of the Rev. Stephen Wood there have been twenty-two baptisms during the year the same number as last year.
     "THE Immanuel Church of the New Jerusalem" is the name of a new Society in Chicago composed of forty-eight members of the congregations hitherto worshiping on the West and North Sides. The new Church has joined the General Church of Pennsylvania.
     THE annual meeting of the Michigan Association was held on the 3d and 4th of October in the house of worship of the Detroit Society. The Detroit Society-the Rev. A. F. Frost Pastor-has reported in prosperous condition. Missionary work has been done in parts of the State.
     THE Girls' School at Urbana has sixty pupils. Professor Hite, read a paper on New Church Methods of Education to the Principia Club, calling especial attention to the Conversations on Education by the Chancellor of the Academy of the New Church. The singing school consists of twenty members.

     ABROAD.

     Denmark.- THE New Church Society of Copenhagen, for which Mr. W. Winslow acts as Pastor, recently had a visit from Mr. Manby, who preached for them on October 18th.

     Austria.- THE Society in Vienna, according to the Bote der Keuen Kirche, has joined with the New Church Union of Germany in a request to Mr. J. G. Mittnacht asking him to return and resume the leadership among them.

     Germany.-IN Berlin, Canada, eighty-dollars has been subscribed to the list of the New Church Missionary Union in America for Mr. Gorwitz's work in Germany.
     In Justice to the New Church Union in Germany, it ought to be said that they originally paid Mr. Gorwitz about seven hundred and fifty dollars and traveling expenses, but when the arrangement was made with Switzerland the amount was reduced to about three hundred dollars and traveling expenses-not two hundred dollars, as reported in our last.

     Sweden.-Pastor Boyesen is at present delivering a series of lectures on "Spiritism in Relation to Religion." which are reported to have caused great interest in Stockholm.
     THE ladies of Pastor Boyesen's new Society have formed themselves into an aid society. The object is to hold a Bazaar before Christmas to aid the new Society in keeping up public worship.
     Mr. Manby, after a visit of six weeks in Stockholm, has resumed his work in Gottenburg, where he has charge of a New Church society.

     Great Britain.- THE first regular meeting of the North London New Church Debating Society was held in the Camden Road Church lecture-room on the 23d of October.
     THE London District Sunday- School Union held their quarterly meeting on November 6th.
     THE meeting of the Scottish New Church Association was held in the Greenfield Place Church, Alloa, on the 8th of October. In the evening addresses were made by the Rev John Presland, the Rev. J. F. Potts, and others.
     THE ordination of the Rev. W. T. Stonestreet into the priesthood of the New Church took place on the 18th of October in the Church at Stand Lane, Radcliffe, of which Mr. Stonetreet has for some time been the assistant to the Pastor. The Rev. Dr. Bayley was the officiating ordaining minister.

     Switzerland.- THE eleventh annual meeting of the Swiss New Church Union was held on the 29th of September in St. Gall. Despite the bad weather, thirty-three members were In attendance. The meeting was opened by the Rev. F. Gorwitz. A resolution was passed to increase the salary of the Rev. Mr. Gorwitz from two thousand to two thousand five hundred francs.
      DURING the past year the Union has gained eleven members and lost by deaths and removal four. The Union now numbers ninety members, viz.: Aargau, one; Apenz-ll, twenty-one; Basle, one; Berne, seven; Graubunden, one; St. Gall, twenty-four; Thurgau, three; Waadt, four; Zurich, twenty-three; Germany, five.
     THE Rev. Mr. Gorwitz reported that of the thirteen months passed since the last meeting, he had spent eleven in Switzerland, preaching every Sunday. The Holy Supper was administered ten times. The Sunday-school at Zurich has twenty members. The interest in the Heavenly Doctrines has greatly increased. Especially is to be commended the zeal of the small circle in Berne.
CALENDAR 1885

CALENDAR              1885

     1886
PLAN FOR READING THE WORD AND THE WRITINGS

     Price. 5 cents. For sale at Book Room of the Academy of the New Church, 1700 Summer Street.
LATIN REPRINTS 1885

LATIN REPRINTS              1885

Apocalyptis Revelata 2 vols., stitched      $4.00
     Half morocco                    5.00
Coronis et Invatatio     Half morocco      1.00
De Divino Amore, etc. (A.E.) Stitched.     .80
Apocalypsis Explicata 2 vols. Stitched     4.00
     Half morocco                    5.50
De Cultu et Amore Dei                    1.25

     For sale at Book Room of the Academy of the New Church, 1700 Summer Street, Philadelphia.