EDITORIAL NOTES       Editor       1887


NEW CHURCH LIFE
     Vol. VII.     PHILADELPHIA, JANUARY, 1887=117.     No. 1.
     FAITH separate from charity is a dead faith. To recognize that promiscuous exchanging of pulpits between the New Church and the Old Church is wrong, and yet to believe that it "has its blessing in hearty good feeling, and in the promotion of a spirit of co-operation in moral uses," as has been done by a prominent New Church minister (Messenger, November 17th), is to separate faith from charity-truth from good-the intellect from the will.     
Title Unspecified 1887

Title Unspecified              1887

     THE question of keeping the young within the Church is being stated in England, and yet it is very easy of solution, here are thirteen New Church Day Schools in England, with an aggregate attendance of four thousand and forty-two pupils. Teach these children in the schools day by day that the LORD has made His Second Coming in the Writings. Place these Writings with the Letter of the Word before their eyes, and instruct them that this is the LORD speaking to them. Instruct them daily in the Doctrines of the New Church, arousing a living interest for the things of Heaven and the Church, teach them that the Old Church doctrines are false, and, must be shunned. Thus educate the children to be New Church men and women in word and deed, and you will keep them in the Church.
Title Unspecified 1887

Title Unspecified              1887

     AN OPTIMIST is "one who complains of everything as being for the worst." An optimist is "One who holds the opinion that all events are ordered for the best."
     Accepting Webster's definitions as correct, there can be no doubt of the position of the New Churchman. He is an optimist, and sees in even the darkest phases of life the guiding hand of Providence leading to a Divinely good end. This does not close his eyes to the depravity and obscurity that exists.
     The utter iniquity of the so-called Christian world is described by the LORD in the Writings, even as the iniquity of the Jewish world is depicted by Him in the Word. There is a Divine reason for this, and while the splendor and glory of the LORD, and of what proceeds from Him, claim our first attention, the deepening gloom opposed to Him must be regarded with a no less attentive eye, lest we be ingulfed in it.
Title Unspecified 1887

Title Unspecified              1887

     THE question is asked, "How, can the New Church best help the Old? In the light of the teaching that the doctrine concerning the resurrection of the body false; it is best for the New Church not to try the unavailing task of giving life to a corpse.
     The question is also asked, "How can the New Church best help the simple good still remaining in the Old?" Our Pastors answers that we should "show the truth, reasonableness, beauty, and glory of the New, rather than the falsity, unreasonableness, ugliness, and blackness of the Old. The Writings, on the contrary, answer "If a person should embrace the faith of the New Church, and retain the faith of the Old Church concerning the imputation of the righteousness or merit of the LORD . . . . it would comparatively be like a person extricating himself from three heads of the Dragon and becoming entangled in his four remaining ones; or like a person flying from a leopard, and meeting with a lion; or like a person escaping out of a pit where there is no water, and falling into a pit full of water and being drowned."-B. E. 104.
Title Unspecified 1887

Title Unspecified              1887

     THE LORD says: "Every one who heareth these my words and doeth them, I shall compare to a prudent man who built his house upon the Rock. And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not, for it was founded upon the Rock. And every one 'who heareth these my words, and doeth them not, shall be compared unto a stupid man, who built his house upon the sand. And the rain descended, and the floods came, and the winds blew, and dashed upon that house, and it fell, and its fall was great.'" (Matth. vii, 24-27.)
     "By the 'Rock upon which that house was founded' is signified the LORD as to Divine Truth, or Divine Truth received with soul and heart, that is with faith and love, which is with understanding and will, but by the 'sand' is signified the Divine Truth received only in memory and hence somewhat in thought, and hence scattered and disconnected, because interpolated by falses and falsified By ideas." (A. E. 644.)
     "Where the Church is in doubt as to what is the Divine Truth-where the Church is in doubt whether the Word is true or not, whether there may not be a mistake here or a mistake there it is not founded upon 'the Rock,' but upon 'the sand.' It will not stand in temptations, but must fall. Yet to this is the New Church invited by its leaders. New Church Messenger, the ostensible organ of the organized New Church in America, and the weekly teacher of thousands of its members, in the issue for December 1st, 1886, says:
     "We cannot apply the word 'infallible' in a universal sense to any conceivable expression of truth, even to the Bible. The phenomena of nature are not infallible in what they say to our senses."
     This is Atheism. The LORD, who is the Word, is here denied, and the man of the Church is referred to his own intelligence. If he heed the Messenger's teaching he will say, whenever a doctrine is distasteful to him: "In this the Word may be fallible. I know better. I shall act according to my own judgment." Thus the house is founded, not upon the Rock, but upon the sand.
Title Unspecified 1887

Title Unspecified              1887

     AN angel once took Swedenborg to a place in the other world where a crowd was vociferating "Oh? how wise!" The subject of their applause was a confirmator who could make true whatever he pleased and who openly said: "What is truth? Is there given anything true in the nature of things other than what man makes true? Among other things he proved that a crow is white and not black, and upon being asked, "Does not a crow appear black before the sight?" this confirmator delivered himself on this wise:
     "Are you, who are a man, willing to think anything from appearance? You may, indeed, say from appearance that a crow is black, but you may not think it, as for example, you may say from appearance that the sun rises, progresses, and sets, but because you are a man you may not think it, because the sun stands unmoved and the earth progresses; it is a like case with a crow; appearance is appearance; say what you will, the whole crow is entirely white; he also grows white when he grows old; this I have seen." (C. L. 283; T. C. R. 334.)
     Would it seem at all incongruous if this same confirmator, continuing this train of thought, had said in regard to the infallibility of the Word: "We cannot apply the word 'infallible' in a universal sense to any conceivable expression of truth, even to the Bible. The phenomena of nature are not infallible in what they say to our senses."
Title Unspecified 1887

Title Unspecified              1887

     "WE cannot apply the word 'infallible' in a universal sense to any conceivable expression of truth, even to the Bible. The phenomena of nature are not infallible in what they say to our senses." Does not this entirely deprive of its force this other editorial note of the Messenger's: "All the doctrines we accept should be received because they are true, and not because we like them; all the doctrines we deny should be rejected because they are false, and not because we dislike them."
Title Unspecified 1887

Title Unspecified              1887

     IT is written that the Jewish nation continued during the past eighteen or nineteen centuries merely because they preserved the Word in the Hebrew, for which they had an idolatrous reverence, that this is taught in Matthew xxiv, 34, and that "had Christians, as they knew internals, also lived internal men, that nation, would have been cut off many ages ago, like other nations." (A. C. 8479.) Now that the New Church is established which preserves the Word in the Hebrew, accounting every Jot and tittle therein as of Divine holiness, the Jewish nation is no longer needed. It is written "That the rest of the worship of that [the Jewish] nation will come to an end with the end of the present Church in Europe, the LORD foretells in Matthew xxiv, 34, 'Amen, I say unto you, this generation shall not pass until all these things come to pass.'" (A. C. 10,497.) Jewish infidelity and atheism do actually go hand in hand with Christian infidelity and atheism. Said Dr. Hirsch to the Sinai congregation in Chicago recently: "The whole fabric of Christianity toppled over when it was proven that Adam did not live and that Jesus Christ, the second Adam, and the only living being with Godlike attributes, did not exist. Judaism was not pinioned on facts. It did not believe in a personal Adam, in Paradise, or the Bible;" and Rabbi Solomon Schindler, of the Temple Adath Israel, of Boston, almost at the same time said in Philadelphia: "The most burning question of to-day is that concerning the principle of authority. Must we submit to the dictation of the past? Did former generations know more about religion than we do? Were they, indeed, better, nobler, wiser than we are? Must we therefore follow their guidance? Must we build upon Bible and Talmud extensively and seek for authority therein whenever we attempt to solve a problem of the day? I, for one, boldly deny it. We need as little submit to the dictation of the past in religious matters as we do in social or political affairs. 'One world at a time,' says the great Emerson. 'One generation at a time,' must be the motto of
Reform Judaism. We claim the same right to legislate for our wants as did our ancestors, and as our children will do in days to come. There is but one authority, and this authority is vested in the congregation."
Title Unspecified 1887

Title Unspecified              1887

     IN the discussion of the question of keeping the young in the Church, one writer estimates the present loss to the Church at not less than fifty per cent., and if this be so, it is fair to assume that a large part of those who remain are held by very slight ties. The writer referred to, proposes to remedy this evil by creating an interest in the Church for the young, and by giving each one some work to do. These propositions are in themselves excellent; but there is one thing lacking, without which all else is futile. We have seen these excellent things tried time after time in Societies where the one thing was lacking, and as often seen them fail. A passing interest in external things would be created, but little or nothing of the real Church was in it. That one thing is the Truth, preached without fear by the ministers and received by the people. Now, there is probably not a New Church minister in England or the United States who will not positively affirm that he does preach the truth, and we, on our part, just as positively affirm that there are very few in the Church who do. They preach half truths, which are of little if any use in establishing the LORD'S kingdom. The Writings, which are the LORD speaking to us, say that the Truth must come through the clergy. The New Church clergymen are at fault if the Church does not grow; and it will not grow until they have the courage to preach the truth. Who among them has not preached sermons, or written books, in which certain New Church truths were ably or eloquently set forth, and yet have mingled death and corruption with' the truth by tacitly allowing the impression that the New Church is but a "step in advance"-a sort of "good, better, best" progression? Who of them ever even hints at the utter evil and false state of the Old Christian Church, when yet the Writings almost throughout are a flaming sword against that evil and false? Who of them ever says a word against the evil of intermarriage of those of opposite religions? The Church must beam with the clergy. All suggestions brought out in the discussion, excellent as they may be, will go for naught where the head of the Society refuses to acknowledge the authority of the Word of the LORD in His Second Coming, or, acknowledging, dares not preach it to his people.
Title Unspecified 1887

Title Unspecified              1887

     THE offices which the LORD has assigned to woman when engaged in from judgment, all tend toward the exaltation of her beauty. The preparation of adornments for the house and for her person, and domestic affairs in general impart a feminine grace to her which occupation out of her sphere does not. Even where it entails drudgery, inasmuch as it is done within her sphere, her spiritual surroundings mold her exterior into a likeness of themselves.
Title Unspecified 1887

Title Unspecified              1887

     THE term "Bible," as appellation to the canon of the Christian's holy books, was introduced by Chrysostom in the fourth century, thus after the Primitive Christian Church had come to an end and the reign of falsity had already been inaugurated in the Christian Church, and the true knowledge of the Word was no more. The terms used in the Writings are those found in the Letter of the Word Itself-"The Word" and "The Scriptures."

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LAW OF THE PLEDGE 1887

LAW OF THE PLEDGE       Rev. JOHN WHITEHEAD       1887

     "If thou lendest anything to thy companion, thou shalt not enter into his house to take his pledge, thou shalt stand outside and the man to whom thou hast lent shall bring forth unto thee the pledge outside."-Deut. xxiv, 10, 11.

     ALL the laws, statutes, and judgments which were given to the Israelites were externally observed by them, but at the same time they had a hidden spiritual meaning which to them was unknown, because they were in mere externals and cared nothing for internal things. But these interior laws contained in the external are laws of life to the angels of heaven and to the internal men of the Church; and hence as the New Church is to be an internal Church, these interior laws are given to it, and they are to be expounded and explained in this Church, that they may become known, understood, and become laws of our internal and external life. Even where the external laws given to the Israelites have been abrogated as to use in the Christian and in the New Church, the internal laws contained within them will serve for use to the Church.
     In the Israelitish Church many laws were given which are abrogated as to use at this day. Many of these laws seem trivial, and some of them even cruel; but they were given to the Israelites that the interior laws of life might be represented, and that the angels might be affected by the reading of these things we are taught in the Writings: "That the man of the Christian Church is not bound to observe those things which are called judgments and statutes in the external form, but in the internal. Still there is a sanctity abiding with them, because in themselves they contain holy things, as is the case with all and singular things in the Word concerning sacrifices. Although these things are repealed, still they are the holy things of the Word by reason of the Divine things which are in them, and which they represented: for when they are read by a Christian man, the Divine things which are in them; and which they represented are perceived in the heavens and fill the angels with what is holy, and at the same time fill the man who reads, by influx from the angels, e8pecially if the man himself thinks on the occasion of the Divine things which are in them."-A. C. 8972.
     All things in the Natural World correspond with things in the Spiritual World, thus with mental things. Natural wealth corresponds with spiritual wealth, which consists of the knowledges of good and truth. One possessed of many knowledges of the goods and truths of the Word is spiritually rich, but one who has few or no knowledges is spiritually poor. All dealings with natural wealth, such as buying and selling, borrowing and lending, represent spiritual or mental dealings with the knowledges of good and truth. Hence the Church which is possessed of many knowledges of good and truth is represented by a trader or merchant. Babylon, which is a representative of the Church that is in the love of dominion from the love of self, which dominion it exercises by means of knowledges derived from the letter of the Word, is described in the Apocalypse as rich in gold, silver, precious stones, and all kinds of merchandise, but in the Judgment it was deprived of all these things because although it possessed these knowledges externally it had no genuine love of them for their own sake but only for the sake of dominion, and thus it did not really possess them.
     "To lend" and "to borrow," when applied to spiritual riches which are the knowledges of good and truth, signify the communication and reception of the goods and truths of the Church. The one who lends is the instructor, and the one who borrows receives the instruction, and the law given to the Israelites governing the relation of lender and borrower shows the spiritual conditions which should exist between the teacher of spiritual truth and those who receive his instruction. It is written:
     "If thou lendest anything to thy companion, thou shalt not enter into his house to take his pledge; thou shalt stand outride, and the man to whom thou hast lent shall bring forth unto thee the pledge outside."
     In explanation of this law we read in the Arcana:
     "That the creditor should stand outside and the pledge should be brought to him, signifies how one must respond to truths communicated; for by 'lending' is signified communication of truth, and by 'taking a pledge' the response. That these are signified no one can know except from such things as take place in the other life; thus unless he knows what it is to 'enter into the house,' and what it is to 'stand outside,' and thus what it is to 'bring out to the door.' In the other life those who enter into the house of another and discourse together in one chamber, so communicate their thoughts with all there, that they know no other than that they themselves think those things from themselves; but if they stand outside, then the thoughts are indeed perceived, but as from another, and not from themselves. This takes place every day in the other life; wherefore those who are of one opinion or one sentiment appear together in one house, and more so if they are in one chamber of the house, and when the same dissent they then disappear from the eyes of those who dissent. Such appearances are everywhere and continually in the other life; the reason is because parity of thoughts conjoins and makes presence, for thought is internal sight, and distances of places there are not as in the world. Thence it appears what it is 'not to enter into the house' but 'to stand outside and take a pledge,' viz.: that it is not 'to bind and inflame another-to confirm one's own truths, but to hear and take the responses such as they are in himself; for he who binds and inflames another to confirm his own truths, causes the other not to think or speak from himself but from him, and when any one thinks and speaks from another the truths which are with him are disturbed, and nevertheless he is not amended, unless it be with such a one as is yet ignorant of them."-A. C. 9213.
     From this explanation we can see that a very important spiritual law is contained in the Internal Sense of this law of lending and borrowing, which on the surface, or in the literal sense, seems to be so very trivial in its nature, for it simply forbids a creditor from entering the house of a debtor, but requires him to stand outside to receive his security.
     The spiritual law, however, is a particular of the general law that the LORD created man with free will in spiritual as well as in natural things, and that He never violates that freedom Himself; nor allows it to be violated 'by others. Any attempt to violate the spiritual liberty of another must produce injurious results. Even when the thing proposed is for, the eternal welfare of the other; when brought to him by force, the natural result is to produce resistance, and thus to destroy the desired result. Hence we have the laws of the Divine Providence:
     "That man should act from freedom according to reason."
     "That man should not be compelled by external means to thinking and willing, thus to believing and loving, the things which are of religion, but that man should lead and sometimes compel himself."

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     "That man should not perceive and feel anything concerning the operation of the Divine Providence, but that he should still know and acknowledge it."
     From these laws we can see that the LORD in creating man gave him freedom and rationality, and by means of these faculties he can be reformed and regenerated, but he cannot be reformed and regenerated when they are violated. Hence, in this work of reformation and regeneration we must at all times respect the freedom and rationality of others. We must not expect others to do as we do, to see as we see, to regulate their actions and lives by our notions and views simply because we think and act in a certain way. Actions to be real and true must flow from interior principles. Unless they do thus originate they are not genuine, and the deeds cannot be good If a man does a deed which appears good, simply because some one else wants him to do it, or from fear, or because some one else does it, such a deed is a mere shell, an external without an internal. It is a whited sepulchre, beautiful without, but within full of dead bones and of all uncleanness. To be good the action or deed must be from a true principle, the principle must be seen to be true by man's rational faculty, and he must do it freely without external pressure or compulsion. He must do it because it is right and orderly so to act, and then the deed will be like ripe fruit full of rich juices, delicious to the taste and nourishing to the body. Thus we see the importance of leaving people in freedom to act according to their own judgment and rationality. If their judgment and rationality is wrong, then the judgment must be amended first, and the deeds flowing therefrom afterward. To reverse the process and try to change the deeds by external pressure, without first amending the rational, is a violation of the spiritual order, and it can produce only evil results. Even to force the rational beyond its ability to see is an evil. Man should rationally see that which his understanding receives. His rationality is given to him for this purpose. If he receives spiritual principles he must see that they are from the LORD through His Word and Doctrine, and then he will receive them from the LORD and not from man. If the instructor urges and presses him beyond his ability to see, if he presses ideas and doctrines on him that he cannot understand or cannot confirm from the 'Word and Doctrine, his freedom and rationality are violated. If, under such external pressure, he adopts the ideas and teachings of another because he has confidence in that other, and because he is urged and pressed beyond his ability to resist, an injury results even if the doctrines presented be true and from the LORD. The doctrine may be true and be the LORD'S Doctrine, but the violation of the liberty and rationality is from the proprium of the teacher and thus from hell, and is contrary to the LORD'S will. To guard against such evil results the LORD gives the spiritual law embodied in this natural law given to the Israelites:
     "If thou lendest anything to thy companion thou shalt not enter into his house to take his pledge; thou shalt stand outside, and the man to whom thou host lent shall bring forth unto thee the pledge outside."
     The "house" signifies the mind of man, especially the mind as to 'the good,' or the will, and the things which enter into the' will. "To enter into the house," therefore, signifies to introduce something into the will and thence into the life. Here the creditor was forbidden to enter the house because he was a lender, and the thing which he loaned belonged to him, and not to the owner of the house. When we look at this from the doctrine of correspondences we can see that when a person believes a thing to be true and communicates that belief to another he must not urge and insist that the other receive his view and carry it out. He must pause on the threshold of the other person's mind.
     He may present the matter as a principle, which the other may consider rationally and carefully, for he then only introduces it to the rational faculty of the other, who may then weigh and ponder it in freedom. Thus he introduces, it only to the threshold of the mind, and from such independent consideration the one who is taught may bring back a reply, favorable or otherwise, according as the proposed idea appears reasonable or not. But if the teacher urges and presses that it be received, he invades the privacy of his neighbor's spiritual house-he insists on being received where he has no right to enter without the other's permission; the freedom of his neighbor is invaded and he is aroused to resistance, and in such an excited state the calm, deliberate judgment cannot work to examine the truth or falsity of the proposed idea. This spiritual law of respect for the freedom and rationality of another is frequently violated, and the result is the separation of minds which otherwise might be conjoined. In this world we do not, indeed, separate externally from each other as they do in the Spiritual World, but the internal result is similar. All true progress, all growth in unity in the Church, in societies, and among individuals, rests on the observance of this spiritual law. The freedom of all must be respected; the rational faculty must be approached to make any change in the ideas or actions of any person or society of persons. When an idea is presented it does no good but harm to urge and press its reception. The man knows the principle, and the manly qualities in him must work upon it; otherwise its reception would be of no internal or spiritual use. It is better to wait for a long time for the free and rational reception of a truth than to force its reception at once.
     The man bringing the pledge outside of the house to his creditor represents his reply to the instruction which he has received. Instruction, when it first enters the mind, does not at once become incorporated into the mind and life, except with the celestial. It is first received as knowledge; then the rational faculty exercises its judgment upon it. Is the instruction reasonable? Is it true? Does it agree with the Divine Teaching? Can I receive it? These are questions which arise in the mind, and after due consideration, reply may be made of a favorable nature, which reply is a spiritual pledge of the reception of instruction. Even now the instructor stands outside and receives this reply. The instructor and instructed agree intellectually, but the knowledges which have been imparted are not yet owned by the one who receives, they are only loaned to him. To make them really his own after receiving them and seeing their reasonableness, he must take them and apply them diligently to his life, introduce them into his will, and imbue his life with them. No one can do this for him; it is a work belonging peculiarly to himself. If he does it from external pressure and urging, he does not really do it; and therefore we should carefully avoid or shun as an evil the tendency to regulate the lives of others by our own feelings and ideas, except so far as this is done in the orderly way of communicating truths and goods and leaving the other person in freedom, to receive them or not, as they commend themselves to his judgment and rationality.
     It is a natural fact that any interference by any one in the domestic affairs of another is very strongly resented.

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Even though the ideas advanced be true, and the criticised household be in disorder, does this resentment arise. In the great majority of such cases there is on the part of the meddlesome person a violation of the spiritual law in its application to natural things, and the good intended is destroyed by the wrong methods pursued. If the freedom of another is violated no progress can be made, and hence the Spiritual forces of the heavens co-operate in the restoration of freedom, even at the temporary sacrifice of the proposed instruction.
     In the intercourse of individuals this law comes constantly into play. It is said "that they in the other life who enter into the house of another and discourse together in one chamber so communicate their thoughts with all who are there, that they know no other than "that they themselves think those things from themselves. Wherefore they who are of one opinion; or of one sentiment, appear together in one house, and especially if in one chamber of a house." Thus, where all are of one sentiment or opinion we say they are of one mind, and
as the mind corresponds to the house in the other world, they meet together in one house and exchange views in inmost friendship, which gives rise to the greatest happiness. Whilst the unity of minds remains they dwell together; but because they agree in so many things they must not expect to agree in all. The most intimate friends will disagree in some particulars. This disagreement of their minds is a separation from the house in the spiritual world. And as no two minds are alike in every the law of freedom even between the most intimate friends must be respected, otherwise evil consequences will be the result. And since no two minds are in all respects exactly alike, it is according to order that pairs or conjugial partners who are really one in mind, with their families should occupy a house separate from other pairs. Hence it is a law of order that in the natural world each family should occupy a house by itself. For in the home life the peculiarities of mind and disposition come into active play and manifest themselves, and if two diverse minds manifest their peculiar natures in one house disturbance, disorder, and conflicts will result.     
     From these things we may see that similarity of minds, sentiments, and views brings people intimately together, and produces inmost friendships which are among the pleasantest and most precious gifts of the LORD to man, because in these friendships the love of the neighbor finds most delightful exercise. But such precious gifts of the LORD are most subject to the infernal attacks, producing jealousies, envy, etc., and various violations of these friendships. Hence in the Word various laws are given to protect these friendships from assault, among which is the law under consideration.
     When friends begin to differ, the intimacy of their friendship, does not give them the privilege of violating spiritual law; but the preservation of that friendship in its purity and holiness requires them at all times to obey that law. Hence, according to the particular law under consideration, when friends differ in opinion or sentiment concerning anything, when they differ in their ways of acting, or in their affections for anything, they must not expect one to give up or change simply for friendship or regard for the other; each might require the other to change. Their friendship and intimacy rest in those things in which they agree. In these things they can enter each other's house, but in their differences they must stand outside, each respecting the freedom of the other, each willing that the other should live his own life according to his own rationality; but if desirous of removing the difference, it must be done by a presentation of the truth to the rational facility, and then leaving him in freedom to carry out the truth in his own way when he is fully convinced. Under such conditions the Church, societies, and individual friendships will truly flourish, for obedience to the Divine law brings peace, happiness, and prosperity. And therefore the LORD has taught us, saying:
     "If thou lendest anything to thy companion, thou shalt not enter into his house to take his pledge, thou shalt stand outside, and the man to whom thou host lent shall bring forth unto thee the pledge outside." Amen.
CONVERSATIONS ON EDUCATION 1887

CONVERSATIONS ON EDUCATION              1887

     ACCOMMODATION.

     IN opening the, subject of these Conversations, we proposed to be guided in our study of Education by the teachings of the Church in respect to three general topics which involve this subject and furnish us with the instruction needed for the formation of a clear understanding of the ends to be sought and the means to be adopted for their attainment. It was said, that as man is the subject of education, and all things true and good from the LORD are the objects of education, it becomes us to inquire of Divine Revelation concerning the end of the creation and existence of man, concerning his internal and external constitution, and his relation to the Spiritual and Natural Worlds, as means to the attainment of that end, and also concerning the Divine influx, the Divine Revelation, and human science as additional means for the accomplishment of the same end. And, lastly, it was proposed to learn from the same source how the LORD accommodates, applies, and conjoins those means to His end of saving man in heaven, in order that we may have a rational view of the path of our duty, in preparing children for this Divine work of salvation.
     We have given some study to the topics first named, and now come to consider the last named. In the True Christian Religion (n. 370) we read:

     "There are three things that follow in order: Accommodation, Application, and Conjunction there must be accommodation be fore there is application, and there must be accommodation, and at the same tune application, before there is conjunction. [In the Divine Work of Redemption] accommodation on the part of God was, that He became a man; application on the part of God is perpetual, so far as man applies himself in return; and in proportion as this is done, there is conjunction. These three follow and proceed in their order in all and single things which make a one and co-exist."

     It is evident that no man can communicate with an other, or operate against him or with him, without some accommodation of his mind to the mind of the other, and without some accommodation of his person to the person of the other. A certain internal and also external relation must be established between them, by means of which the one is laced in a condition to act, and the other to re-act. This rule governs all operations and co-operations among men, whether they be mental or physical. (T. C. R. 126.)
     Instruction and Education, in the highest sense, are Divine operations with infants, children, and youth, as reformation and regeneration are Divine operations with adult men and women. To the end that He might perform these operations, the LORD assumed the Human and became a man among men on Earth, even as He had given to His Divine Truth a human form of a Word adapted to human modes of feeling, thought, and expression. The Divine accommodated Itself to the human by taking on the condition of human life and existence in the Spiritual and Natural Worlds.

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In the Man Jesus Christ the Infinite brought Himself into the nearest possible relation to His finite creatures. He appeared and was among men in His own image and likeness, in the image and likeness in which He who made all things had created them. "The accommodation on the part of God was that He became a Man."
     He came into the state in which men were at the time of His Coming, and as a man He took upon Himself that state for the purpose of liberating men from the power of evil by which they were held in bondage, and for the purpose of teaching them the Truth, and leading them to Good, or Heaven. His Divine work of liberation was effected in the Human assumed by Him, and His Divine teaching and leading were effected in the same Human in which He was present and accommodated to the lowest, as to the highest, states of man and angels. Having given to His Truth a human form adapted to the apprehensions of men, He clothed His Love' in a like human form, having 'a like adaptation, and from this Human He operates His work of reformation and regeneration with every man. His Divine purpose is to introduce the Truth that reforms and the Good that regenerates, and when man reciprocates this purpose by a willingness to learn and to do, and so accommodates and disposes himself to reception, the LORD introduces those things. He is Himself active in causing a man to dispose himself to receive, as from himself; but if man does not receive with a spontaneous spirit, then nothing is introduced into him except the endeavor (conatus), which constantly remains. (See T. C. R. 150.)
     The disposing Divine influence from the LORD'S Human is present with all men, and operative according to reception. With infants and children the reception is more general and spontaneous than with adults., They have little or nothing of their own that offers resistance, and hence are they prepared to accommodate and dispose themselves to receive what comes from the LORD. This disposition is present and manifest in the senses of children, in the loves and delights of their senses, in their affections of learning, knowing, and understanding, and in the delights and pleasure evidently felt by them in the exercise of those affections as well as in their natural good.
     The disposition thus existing with children from the LORD, if we ask how the LORD accommodates the means of instruction for man's reformation, the answer is at hand in the Doctrine, that Divine Truths are clothed in appearances of truth, and by these appearances are adapted to the understanding of the simple, who do not elevate their thoughts above these things which they see with their eyes, etc. (T. C. R. 226, etc.)
     This teaching, concerning the LORD'S way of imparting instruction, furnishes us with the comprehensive rule that all instruction is effected by adapted and adaptive appearances, presented first to the senses of children and gradually by modified adaptations to their developing faculties. This rule holds good in respect to instruction in the things of the World of Nature as well as in respect to the things of the World of Spirit. In the Word of the Sacred Scripture the LORD 'has' clothed His Truth in those appearances of Truth in1 which He approaches man as a man. These appearances are:
     1. Letters and written words which are signs of sounds adapted to the senses of man.
     2. The sounds and their signs are appearances of things; and the ideas of things, of qualities, activities, actions, etc, etc.
     3. Series of such appearances proved by connected signs, which are coherent and constitute appearances of whole ideas of thought, in sentences, etc., etc.
     4. Such series or entire ideas of thought, connected with other series in order and presenting continuous and extended appearances, gradually assuming more complex forms of hearing and thinking.
     5. Combinations of such series of appearances proceeding from sensual images to natural images, in which human affections and thoughts are more manifestly presented, as also various forms and conditions of the natural world surrounding human conditions and relating to the daily and domestic life of men, to the history of nations, peoples, tribes, etc., etc. In this manner the clothing appearances of the Divine Truth gradually approximate to the human or rational form of thought. They become more human appearances of the Divine Man in His accommodation of Himself.
     6. Natural images containing ideas of thought that can be taken in by the rational mind according to its form of reasoning from premises to conclusions, and from conclusions to applications to human life.
     7. Rational images or appearances, becoming more abstract from the things of nature and of the natural mind and life, present things of the interior understanding and will, ideas of the Spiritual World, of Heaven, Hell, the World of Spirits, of Redemption, Salvation, of Mercy, of Wisdom, of Love, of the LORD Himself, "who became a man," and who, as Man, appears to man from first to last in most perfect accommodation to all the modes and states of human life.

     "What is Divine is incomprehensible, because it is above all understanding, even the angelic; but still, this Divine which in Itself is incomprehensible, can inflow by the Divine Human into the rational of man, and when it inflows into his rational it is there received according to the truths which are there, thus diversely and otherwise with one than with another. In proportion, therefore, as the truths which are with man are more genuine, in the same proportion is the Divine that inflows more perfectly received, and in the same proportion also is the intellectual of man illustrated. In the Word of the LORD are Truths themselves, but in the sense of the letter are Truths which are accommodated to the understandings of those who are in external Worship, but in its internal sense are Truths accommodated to those who are internal men-namely, such who as to doctrine and life are angelic [men]; their rational is thence illustrated to such a degree that the illustration is compared to the splendor of the stars and of the sun in Daniel xii, 3; Matthew xiii, 43."-A. C. 2531. (See also A. C. 6839.)

     But this is not all. The LORD, who in this manner appears as a man to man by accommodation in His Word, appears to man by means of the Word in still more external and sensual forms. By the Word He has created all things of nature and of matter, and this to the, end that He might provide the material with which to clothe the Spirit and Truth of His proceeding Divine, and also the human souls, with their spirits, which, as being in His image and according to His likeness, He might conjoin with Himself. Out of nature and matter, transmuted into the substance and form of human idea and thought, through the agency of the senses is constructed the language of words and letters in which the Divine Truth is clothed and given to man as the Word.
     All ideas of thought with man terminate in nature and its material forms, and all human language is derived from nature and its material forms. The very garment of the Divine Truth proceeding from the Divine Human of the LORD is derived and formed from the substances and matters of the earth that were created for this very purpose.

7


These substances and matters, therefore, and all things formed from them in any plane of life, are appearances of the Divine Truth, thus of the things of the LORD accommodated to man. What is said of substance and matter is equally true of the universal conditions of nature, viz.: of space and time, their variations, and the ideas formed from them. In all these forms internal things, which are spiritual and Divine, appear to "the senses of men, and by the senses to the minds of men in their several degrees and according to their opening. And so as the world was created by the LORD as the Divine Man, who is the Word, we can see still more clearly and ultimately how "accommodation on the part of God is that He became Man."
Notes and Reviews 1887

Notes and Reviews              1887

     THE Academy of the New Church has published a second edition of the Hebrew Anthem noticed in these columns several months ago.
Title Unspecified 1887

Title Unspecified              1887

     The Juvenile Magazine (J. Spiers, England) is to pass with the New Year into the editorship of the Rev. Isaiah Tansley, when improvement in form and style are promised. Such improvement is much needed, for at present the form and style are mediocre.
Title Unspecified 1887

Title Unspecified              1887

     The Children's New Church Magazine (Boston: Massachusetts New Church Union), in the volume for 1886, is before us, and with its interesting contents forms, perhaps, as suitable a magazine for children as is at present obtainable. The volume for the New Year is to contain illustrated reviews of children's books.
Title Unspecified 1887

Title Unspecified              1887

     The Bible and the Creed (Philadelphia: Sw. Publ. Ass'n) is an address to ministers by the Rev. B. F. Barrett, advising them to exercise those principles of accommodation and concealment; of which he is a known advocate, in spite of their opposition to all manly straightforwardness. Our contemporary, Morning Light, is to be congratulated for protesting against such sentiments being set forth as those of the New Church.
Title Unspecified 1887

Title Unspecified              1887

     Footprints of the Saviour, by the Rev. J. K. Smyth (Boston: Roberts Bros.), is a book which appears to follow the line of the advice just mentioned. It consists of pious meditations on the LORD in His First Advent, into which are most unobtrusively insinuated a few genera] truths of the Second Advent. If these principles of concealment and insinuation are good, little fault could be found with the carrying out of them in this case. There is no reference whatever to Swedenborg, the New Church, or to the fact of the Second Advent, so no prejudices will be shocked by it. The printing, paper, and external dress generally, as well as the literary style, are excellent.
Title Unspecified 1887

Title Unspecified              1887

     Steps towards Heaven (London: J. Spiers). This is a book of anonymous "Stories of Direction, Encouragement, and Warning," also written on the same lines as the foregoing, only issued in a less luxurious dress. The only acknowledged quotation from the Writings is the motto on the title-page, although two or three unacknowledged ones are used or filling up odd corners. The stories incline to be "goody-goody" in character.
Title Unspecified 1887

Title Unspecified              1887

     THE Academy's "Calendar: Plan for Reading the Word and the Writings. For the year 1887, after the Second Advent of the LORD, 117-118," bears on the first page a quotation from the Doctrine of Charity (n. 114-116). The lessons are in continuation of the previous year's reading. The idea of publishing a Calendar for the daily reading of the Word and the Writings seems to have originated with the Academy, which has published one every year since 1879.
Title Unspecified 1887

Title Unspecified              1887

     The New Church Magazine is to commence the New Year under a new Editor, the Rev. John Presland, who promises considerable improvement in the conduct of the Magazine as the official organ of the Church in England, without cultivating "popularity, even within the Church's circle, at the cost of thoroughness." While inviting contributions from every school of thought within the Church, still "It will always be required, as essential to their admission, that their advocates sustain their authenticity by the Doctrines of the Church."
Title Unspecified 1887

Title Unspecified              1887

     THE German New Church Missionary Union, with headquarters at 1011 Arch Street, Philadelphia, has published an appeal for assistance. The object of the Union is to further the cause of the New Church among the German- speaking peoples. It publishes, imports, and distributes German New Church books, pamphlets, and tracts, and contributes to the support of German preachers. The Treasurer is Mr. Henry Schill, 2517 Continental Avenue, Philadelphia. The Treasurer for the Mission in Germany, Austria, and Switzerland is Dr. F. B. Boericke, 921 Arch Street, Philadelphia.
Title Unspecified 1887

Title Unspecified              1887

     THE New Church Messenger, under date of December 15th, publishes "a very literal translation of a quaint and simple poem which lately appeared in one of the Stockholm dailies, from the pen of one of the foremost poets of Sweden, Count Carl Snoilaky. The ballad is founded upon an incident which is said to be true." It describes the visit of a little girl to Swedenborg to inquire of him what an angel looks like. Swedenborg takes her by the hand and walks out to his garden, and placing her before the house with the mirrors tells her to look. He then dismisses the puzzled child with a kiss and a basket of berries. -
Title Unspecified 1887

Title Unspecified              1887

     New Church Reading Circle has changed the general arrangement of its contents. The first department is a "Directory" to the Chicago Cincinnati, and St. Louis Societies, and to the Western pew-Church Union. The second department bears the title "Editorial Words." The third is the "Calendar," prepared by the Western Union. The fourth, under the heading "Around the Circle," gives news from various Reading Circles. Some of the contributions 'in this department contain comments on the reading, and thus the transition is easily made to reviews and essays, which fill up the remainder of this attractive monthly.
Title Unspecified 1887

Title Unspecified              1887

     THE American Swedenborg Printing and Publishing Society contemplates publishing, sir months, the Index to the Apocalypse Explained a volume of some nine hundred pages; on which the Rev. Samuel H. Worcester has been laboring for the past two years; a cheap edition of the Divine Love and Wisdom; and translation of some of the smaller Works into Icelandic, Dutch, and Spanish. About one thousand dollars is needed for this work, and half this sum having been promised on condition that the remainder be raised, the Messenger published a suitable appeal. Two weeks later it announced that a response had been received "from one who does not reveal his name, donating the five hundred dollars necessary to make up the thousand called for. The letter inclosing this contribution states that its donor is a man ninety-six years of age, who has been acquainted with the New Church Doctrines but twelve years, first learning of them through the Messenger, and who u quite alone in his community in their reception."
Title Unspecified 1887

Title Unspecified              1887

     THE Journal of the Forty-Seventh Meeting of the Illinois Association, held at Peoria last October, has been published by the Western Union. Five pages are devoted to the Minutes of the Meeting, one to Memoranda, two to Abstract of Reports four to the Treasurer's Report, seven to the Superintendent's Report, three to the Record of Baptisms per formed by five of the Ministers since November 16th, 1884 and six to the Constitution, Business Rules, and Standing Resolutions. The Superintendent's Report reviews the work and state of the Association, and gives an account of the formation of the Western Union, which numbers three hundred and fifty members, and whose organ, the Reading Circle has five hundred subscribers. There are seven ministers regularly employed in the service of the Association, and four who have offered their services.

8


There are about five hundred members of Societies, and, perhaps, two hundred members of the Church not connected with any Society. Of Societies there are eleven. Accompanying the Journal is an "Initial Circular of the Board of Missions of the Illinois Association."
Title Unspecified 1887

Title Unspecified              1887

     THE New Church Herald for December contains a moderately successful portrait of the Rev. T. Child, accompanied by a short memoir, from which we note one fact which is but too common with regard to New Church ministers in England, namely, that Mr. Child passed from the ministry of the Old Church to the exercise of that of the New Church without any special preparation for the new position, exercising the office for some years before he was ordained or even baptized into the Church. While such disorder obtains in the appointment of the official teachers of the Church, it is no matter of wonder, however much of regret, that so much of the false spirit of the vastated Church pervades the minds of the members of the New Church, and so little reliance upon the authority of the Word which the LORD has revealed for His New Church. This is not intended as a personal reflection upon Mr. Child, whose abilities are of no mean order, but as a protest against the disorderly manner in which appointments to the priestly office have hitherto been for the most part made, and the office itself not infrequently disgraced. What ability, therefore, Mr. Child brings to the office is in spite of the system now prevailing, not the result of it.
Title Unspecified 1887

Title Unspecified              1887

     THE Committee appointed at the recent meeting of the General Church of Pennsylvania to solicit contributions and subscriptions from the members of this Church for the purpose of aiding in the preservation of Swedenborg's Manuscripts by having them photo-lithographed, has issued a circular in which an interesting and instructive resumed is given of the preservation of the Scriptures from most ancient times, and of the duty of the New Church to engage in the same work. The Committee says:
     "The great importance of this work may be conceived when we consider that the whole history of the world has been a preparation for the establishment of the New Jerusalem, and that whole nations have existed for the sole use of preserving the Word for that Church.
     First, the Church of Cain, which be an to formulate the truths of perception (A. C. 340). Then Enoch, who 'walked with God, and was not for God took him,' which signifies that those who were called Enoch completed this work, and that it was preserved for posterity. (A. C. 521, A. E. 670, 726)
     The Jewish nation has been preserved for the last eighteen hundred years for-the sole use of keeping intact the Word in the Hebrew. (A. C. 3479.)
     "The Apocalypse or Revelation was written and preserved for the New Church. (A. E. 87, 1224.)
     "Owing to human fallibility, it is of vital necessity to preserve for reference the Divine Revelation in its original form, especially when, as in the case before us, 'it is more excellent than all Revelation which have been hitherto from the creation of the world.' (Invitation to the New Church, 44)."
Title Unspecified 1887

Title Unspecified              1887

     Part 8 of the Swedenborg Concordance offers a rich feast not only to the theologian and the general reader, but to the historian, the philologist, and the scientist. The New Church historian finds under "Ancient" "Ancient Church," "Age," "Antiquity," "Amalekite" "Ammonite," "Amorite," "Ambrosia," "Allure" (Allurement of the Ancient Sirens), "Altar," "Alexander the Great," and "Agnes of Paris," material to keep him quite busy until the next installment of the Concordance makes its appearance, and even beyond.
     Under "And," "Amen," "Alpha," etc the philologist receives teachings and suggestions which re-create the science of language to him, while the empirical scientist has food for reflection and study under "Affiatus," "Air,"
"Alcohol," "Analysis," "Anatomy," "Anastomosis," "Ague," etc. There is a serious paucity of references under "Anatomy" which may be due to the loss of several pages of manuscript. The Concordance has only ten references, whereas Beyer has forty-one. To the general reader probably no subject will be more interesting than "Africa," and while waiting for the results of Dr. Junker's explorations, which possibly may have ex- tended to the outskirts of our New Church country in Africa, he will study with interest the numerous references under this head which are mainly to the posthumous Writings.
     The subjects, "Ancient" and "Ancient Church," fill ten pages. To the large subject of "Angel" ten pages are devoted in this Part, reaching, however, only to Arcana (n. 5199), so that we may look forward to twenty pages or more on the same subject in the next Part. Eighty-seven subjects are indexed in Part 3.
EMOTIONAL VICISSITUDES 1887

EMOTIONAL VICISSITUDES              1887

     A LOVE CHRONICLE BY THE AUTHOR OF "AN EXPERIENCE," ETC.

     CHAPTER I.

     Reminiscential and Speculative.

     THE Hales lived in an old house, or; as Mrs. Hale preferred calling it, "mansion," solidly built of brick, and situated not far from the progressive town, or, as the inhabitants thereof preferred calling it, "city" of Columbia. The Hales were an old family, wealthy, and very respectable-necessarily so, being pillars in that highly respectable communion of good-breeding and forms, the Episcopal Church. Taken collectively, the Hales had a deeply rooted and time-honored faith in old families, old homesteads, old customs, and in pretty much everything that was old and at the same time respectable. I rather admire this trait, or tradition of the Hales, even though the wide-awake, up-to-the-times Columbianians believed that such old things were effete. These stirring citizens (and by continuity they cover the land), were a little parrot-like in their theory against everything that is old, probably because they had nothing very old themselves, unless it was a case of old age now and then.
     Henry, or, as he was generally called, Harry Hale, was the only son of the-house of hale, and as he is the only member thereof that has to do with the following events, the others will not be introduced. He was nominally an Episcopalian, but in reality his creed was the unwritten one of the men of the world. There is nothing spiritual about this unwritten creed, but in itself it is not a bad thing. He was, also, nominally a lawyer, though without practice and seeking none, being a man of ample wealth.
     Among his friends was David Brown, a man a little older than himself, and a native of Columbia. These two had been companions as boys and friends at college, and since that period had maintained a desultory sort of friendship: Harry was tall, rather slender, and somewhat effeminate looking, listless; indeed, he cultivated that sort of thing so far as appearances went, though in reality he was a sinewy man, and took good care to keep his splendid physique in good training. David Brown, on the contrary, was a man of medium height strongly framed, and rather affected the blunt, down right style. The most of us in boyhood, and before marriage (after it, too, sometimes), have our notions of what maybe called mental and physical style, that is, there are certain mental and physical traits and characteristics which we admire, and we try to put them on. The country boy sometimes suggests his ideal when he stuffs his trowsers in his boot tops and discards "galluses," as he is wont to term what Americans call "suspenders" and Englishmen "braces." There are city youths who require their tailors to give them the broad shoulders and full chests which Nature has denied, and there are others, like Harry, who, being naturally muscular, affect a languid and effeminate air.

9


Harry and his friend were discussing this point one afternoon the early summer. David was visiting the companion of his boyhood, and it was the first time he had been near his native place for a number of years. The two men were sitting on the porch of the old house, shaded by trees growing near, and perfumed this season by a honeysuckle that clambered about at one end of the porch. It was a pleasant lace to idle away a summer afternoon, cool, shady, and quiet.
     "Yes, sir," exclaimed David, in the habitually emphatic way that was his wont, "few of us are thoroughly natural in our conduct."
     "Luckily for our friends," replied Harry, in his light and faintly drawling tone. "What form does your deception take, Davy?"
     "Humph! I'll leave that for you to find out."
     "Too rugged a problem to grapple on a June day. I'll take you as you are, deception and all. Still, I believe there are a few men in the world who feign nothing."
     "Yes, a few. I know one at any rate, Sam Gray."
     "Sam, the dear old boy! I wonder why we always call the men boys?" mused Harry, closing his eyes as he leaned back in his comfortable rocking-chair. "You are right; Sam doesn't put on; he has about as few affectations as any one I know. He is married, Isn't he? I have a faint recollection of receiving a card from him some ages ago."
     "Yes, and to a most charming woman."
     "Married a Miss Armand, didn't he?" David nodded assent. "I met her once, three years ago, I believe, at a hotel somewhere up in the mountains. Yes, she is handsome and charming; a little sharp at times in her talk?"
     "No-honest."
     "Perhaps that is a better word. She had a knack of saying ironical things about-shams, and sometimes tried to     make out that she was one herself."     David did not respond, and the speaker continued, in a still more drowsy tone: "I'm glad Sam has been so fortunate; though somehow he and I have drifted apart since the old college days."
     "Old Church" grumbled David, at which his friend opened his eyes and laughed.
     "Let the old fossil rest; it is too warm to-day to get started on that hobby." Then he went on in a tone that was perceptibly less listless: "I remember another young lady I met that summer; she came to the Cloud House a few days before Miss Armand went home; I mean a Miss Wood, or 'Dolly,' as Miss Armand called her."
     "Yes, Dolly is a very fine little lady, and a very pretty one too."
     "Pretty?" mused Harry. "Perhaps time lends enchantment, but the word 'pretty' seems out of place when applied to her, though, indeed, I should not know what other to use in its place. I have met many pretty and witty women and cared for none of them, nor thought of them when once they had passed from my sight; but somehow the memory of dainty little Dolly-I beg her pardon for my liberty with her adorable name-hovers near me like something too good for this rude world and for me and yet when I grow sentimental-"
     "Sentimental! broke in David.
     "Yes, my noble David, sentimental; I'm often sentimental, and so are you, for all your put-on grimness. I'll venture to say that at times you sigh and gaze at the moon like a veritable Romeo. But, as I was saying, when such delightful moods come over me, it is the memory of little Dolly that hovers about me and gives to the mood its subtle charm. I almost dread to meet her again for fear of disillusion; life would be too sandy without a tender bit of sentiment to take refuge in when all seems weariness and vanity. I hope she is well-and not married!"
     "She is very well, and not married. She could be, though."
     "Not to you?"
     "Certainly not."
     "I'm glad of that; I should not like to send a challenge to my old friend and guest."
     "Now look here, Harry, that won't do," said David, positively. "You must not talk that way."
     "No?"
     "No, sir."
     "Couldn't I talk in that spirit to Miss Wood herself?"
     "No, sir. You could not marry her if you would, and you would not if you could."
     "Why not?"
     "She could not marry you because you are of a totally different religion, and your family and pride would not consent, even were there no obstacles, so you had better drop your sentimental moods, or, if you must talk, talk to some close man like myself."
     "Now, you dogmatical old David, hearken to me. In the first place, religion is no obstacle, for I should have no objection in adopting hers, if she wished it. I'm not a sectarian. And, in the second place, the other obstacles you raise are creations of your own fancy, or rather, to adopt your own blunt way of speaking, they are an insult to Miss Wood; she is a lady. Now what have you to say?"
     "Nothing to the latter," replied David, flushing a little; "you are right there, and I was wrong. She is a lady. But as to the other point, you don't know what you are talking about. You can't become a New Churchman by signing your name in a book."
     "I'm not so sure of that. I know several members of the Columbia New Church Society who, I don't believe, know as much about their own religion as I do-and that isn't much."
     "What little they do know they believe."
     "How do you know that I don't believe what little I know? Come, now!"
     "I don't."
     "Cornered, old man!-cornered!"
     "That sort of corner is easily made. But if you will take my advice you will let this girl alone."
     There was a covert firmness in Harry's look and tone as he replied:
     "I don't like advice. I have a strong notion not to take yours. Why should I? If she is what she has seemed to me for these past years she could give me a happiness too deep for words, and I-I would give her my all" (he paused a moment); "and then I am getting tired of the world and my aimless life. I want a home of my own."
     "The pleasures of the world having pailed on your blas? self"-and here David stopped and looked at his companion.
     "That was a hard hit, and, I believe, an unjust one." He broke out again, after thinking a moment: "It was unjust. I am not a broken-down pleasure-seeker. I am tired of the world, it is true; but it is not the weariness that comes from surfeit and exhaustion, but from the desire for something better than I have known-something to be found in the love of one pure and true woman only.

10


Why, man," he continued, moved entirely out of his usual manner, "I could go to her with a white conscience in one respect, at any rate; for I could truthfully say to her that I had never loved another woman, and that I had been true to her in every way. To her? Well, to my ideal Dolly, and I believe the real is better than the ideal. Could you do as much?"
     "Yes," replied David, who had been listening with curiously fixed attention and had seemingly lost sight of the doctrinal objection. After his monosyllabic answer, he added: "I don't know."
     Harry threw himself back in his chair again, and said, with a laugh and a return to his usual manner:
     "Let us drop the dramatic, for, after all, it may be an unreal being that I so often feel tender toward. But," he went on, inconsistently, "tell me, Davy, what is your romance? Is it, too, an ideal?"
     David sat for a moment with his eyes bent on the ground, and then, looking at his friend, asked:
     "Were you acquainted with Flora Livingston?"
     "You mean Mrs. Jonson-Widow Jonson now?"
     David nodded.
     "Why, of course," he continued, regarding his friend curiously. "I knew her, and, indeed, know her still meet her nearly every time I go into the town."
     "Did you know that she and I were once engaged?"
     Harry shook his head.
     "We were. She was then about seventeen and I not far past twenty-one. We quarreled. It was all my fault. She refused. Well, she married another man, as you know. I have never seen her since. I-Harry, I have been an unhappy man! In our religion it is a crime to love one married to another, and I-no, I did not love her when she was the wife of another-I simply drove the love I once bore her from my mind, but no other came to take its place, and when I heard that she was a widow "-speaking the word as though it were distasteful to him-" I accepted your invitation-I-"
     He broke off here with a troubled look.
     Harry half puckered up his lips, as though he were about to give a long whistle, but contented himself with looking at David, who sat gazing into vacancy.
     "Are you sure," said Harry at last, "that yours is not more a case of the ideal than mine?"
     "Ideal?" responded David, absently.
     "Yes; that you have been loving all these years.
     "No; I tell you I did not love her while she was the wife of another. I simply lived hopeless."
     "And now?"
     "Now? yes, now she is all the world to me. It is a troublesome question. I did what was right; but when I knew she was free, my old love, dead for ten years, returned."
     " Well, then," went on Harry, after another curious look," are you sure that the love that came back to you after all those dead years is not the love of an ideal created in your mind. What I mean by 'ideal' is that the one who now occupies your mind is quite different from the reality!"
     "I think not," replied David. "The past was a troubled dream I prefer not to think of it."
     Harry reclined in his easy chair and gazed out at the green, waving boughs of the trees, through whose green depths could be seen myriad little flecks of the blue sky He broke a rather long silence by saying. "Davy, I have often thought that there as a good deal of mistake-of nonsense-about this thing we call 'love' not about true love, but of the larger part of that which we think is true love; I'm inclined to believe that the most of it is a counterfeit."
     "So it is; conjugial love is hardly known at these the Writings say."
     "Do they? What is conjugial love-you pronounce it in a peculiar manner."
     "I'll lend you a book by that name, that gives all we can know about it, and you can read for yourself. You ought to read it if you have any thoughts of marriage."
     "I'd rather have you tell me."
     "No, read for yourself, if you care enough about the matter, and don't take information on such a subject at second hand. So, you believe that most love is spurious, do you?"
     "Yes," replied Harry, with a faint smile-"Yes, mostly spurious. I have seen people who, before marriage, could not find words enough and strong enough to express their love for each other. I have seen the same people after marriage, at first gloriously happy, then mildly happy; 'nagging' each other followed this last state; and then I have seen them trail off into a sort of business partnership, or into the divorce courts. Did they, even in their halcyon period, have any true love for each other?"
     "A spark or two," replied David, "that soon went out."
     "Yes, the spark or two soon went out," continued Harry, his tone growing lighter. "Then we pass on to cases of disappointed love like yours, and ideal love, or whatever else it is, like mine. I will not risk hurting your feelings by analyzing your case, but confine myself to my own; I often analyze it."
     "Can't be very deep, then."
     "Why, you see," went on Harry, laughing, "unless the very fact of a man's analyzing his love be admitted as proof that his love is not true or deep, you have begged the question. Now, I don't admit that the fact of analysis proves my love to be shallow, and yet I am very much concerned to know whether it is shallow or not; for I do most strenuously maintain that the man who cannot love a woman is, in plain words, no man at all-a mere humbug. Now, you, or I either, for that matter, do not necessarily come in the category of humbugs and man-frauds, for a man may love who does not marry, and yet, O friend! I cannot help viewing such, myself among others, with suspicion."
     "Well, go on with your surface cynicism" growled David, as Harry paused.
     "I hope that it is nothing worse than a mere superficial cynicism," laughed the light-hearted Harry, "for then I could entertain hopes. You see, I suspect, rightly or wrongly, that a good many men love-what shall I call it-themselves? It is a subtle point. Yes some love themselves, and look upon the object of their affection as a desirable piece of property they would' like to own for their own gratification; the property soon deteriorates, in their eyes, and then they don't value it at all and are glad when rid of its care." David frowned at these bitter sentiments but did not dispute them, and Harry went on. Then there are other cases, the 'hopeless' love you know."
     "Well, go on, cynic," said David, who did not enjoy this part of the conversation.
     "There again, my David, you have, it seems to me, begged the question, for whether mine are the words of falsity or truth is the question. In theatrical parlance, the hopeless love is the stock business of many novelists. I believe that the love of woman is the highest happiness of man, and to say, as many of our novelists do, that such love is hopeless with a man who is all that is noble, et ecetera, is open to question.

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It seems to me like questioning the love and wisdom of the Creator, who surely, if He is what you New Churchmen say He is, would not blight the best thing in man?"
     "Certainly not," said David.
     "Very good. The love, or what men believe to be love, often is blighted; then where lies the fault?"
     "I don't know," replied David, who, New Churchman though he was, was pretty well tangled up by this time there seems to me but two explanations for the problem," went on Harry, lazily and with closed eyes. "One is that the man's love is a spurious article-a mere desire for self-gratification, though, indeed, I do not believe that such men can long remain, faithful. The other is something more complex. Let us call it the ideal. I meet a sweet face, Oh! how sweet! I pass, a few tender moments, whose memory clings to me, and I cherish it fondly, and yet-"
     "And yet you loaf around and do nothing but moon!"
     "My dear fellow, your blunt Anglo-Saxon is a veritable bull in a china shop of pretty conceits. Yes, I do! nothing but dream; hence so far the fault is clearly my own, but"-and he opened his eyes and shot a glance at David-"it is a fault that may be amended. Suppose, by way of argument, it is amended, but that I find the real totally unlike the ideal little fairy of my loved dreams, what then?"
     "Stuff!" exclaimed David, impatiently. "What is the use of such hair splitting?"
      "I don't know," replied the idle Harry. "I suppose it is a sort of exercise of the mind in lieu of the more laborious exercise of the body. I suppose that if I were to meet the real and she fell short of the ideal, then the philosopher would have to inquire whether the real was essentially false, and the man was to be given credit for the faculty of love, or whether the ideal was false and the man must be shown up as a mere sham."
     "Well, go on with your maunderings," said David, "though, just now, you remind me of those men in the Spiritual World who tramp the earth, but do not advance."
     "Yes replied Harry, laughing again, " I've read of those men-True Christian Religion, isn't it? But I assure you I am trying to advance. But now for another departure"-and he half unclosed his eyes to look at David. "If I meet a fair young girl and marry her, we grow old together and our love increases, or we grow indifferent, according as one or both of us are true or false. But now, mark: If I love a fair young girl when I am young, and through a combination of circumstances am forced to part from her, I carry her in my mind-I, the hopeless lover-always as she last appeared to me, fair and young, though I may have assumed crow's-feet. I forget that though Time writes no wrinkles on the ocean's azure brow, the same consideration is not extended by him to women, and I run the risk of a shock when I meet the loved one to whom I have been faithful for so many years; she may have grown coarse or something else disagreeable."
     "There is one thing I would like to know," interrupted David.
     "All my knowledge is at your service," replied the amiable Harry.
     "I'd like to know what you are driving at in all this talk."
     "You want me to sum up and charge the jury, eh? Well, in brief, my talk has been in the line of a suspicion of all love that is kept warm in a man's heart alone. I respect him for his faculty of loving faithfully, but I suspect him, too. Do not your Writings say something to the effect that love must be reciprocal?"
     "Something to that effect."
     "Very good. Then I must see Dolly-or, I should say, Miss Wood-and know whether the real will equal the ideal. If it does-and I have not the slightest doubt but that it is far superior-and she refuses to reciprocate my love, why, there will be a new complication, and I'll have a chance to study another phase of this we call 'love.'
     "Better let her alone."
     "No, I will not."
     "Why, man, you have practically admitted that your love is a thing of mere fancy, that has grown on you in what you call your tender moments when alone."
     "Have I? Well, then, I'll deny that I spoke the truth when I gave you that impression, and I'll assert that I loved her when I met her in the mountains that summer, though I did not know it until I had parted from her."
     "Go your own road, then."
     "Certainly. And now that is settled, I suppose it is not improper for me to ask if you wish to meet Mrs. Jonson?"
     "I do," replied David, wincing at the name.
     "Let me see: To-morrow is Sunday, and we had better go to the Episcopal Church. She usually divides her time between the two churches, and to-morrow she is due at the Episcopal."
     "Does she attend the Old Church?"
     "Old Church? Oh! yes; I understand: yes, she attends the Old Church. Will that be a further bar to you?"
     "Poor thing! poor Flora!" was David's low-spoken words, as he arose and paced the porch.
     [TO BE CONTINUED.]
SIXTY-FIRST MEETING OF THE GENERAL CHURCH OF PENNSYLVANIA 1887

SIXTY-FIRST MEETING OF THE GENERAL CHURCH OF PENNSYLVANIA              1887

     Communicated.

     [Inasmuch as in this Department Correspondents have an opportunity to express their individual opinions, be they in favor of the principles on which New Church Life is conducted or adverse to them, the Editors do not hold themselves responsible for any of the views whatever that are published therein.]


     HELD IN PITTSBURGH, NOVEMBER 12TH, 13TH, AND l4TH.

     [Concluded.]

     Friday Afternoon.

     THE subject of the Concordance was discussed, and referred to a Committee.
     The subject of the sustentation of the Bishop and of an Assistant Bishop was discussed. It was recognized as a principle that the General Church should make provision for the separate maintenance of these and other of its officers, inasmuch as under the present condition of things, where the incumbents are necessarily engaged in the performance of other duties, the Church is hampered in the performance of its work. A resolution was unanimously passed recognizing the principle, and promising the office-bearers of the body such financial support as circumstances will permit, the amount to be determined every year by the Council of the Laity.
     The discussion was of a very interesting character, as it involved several subjects: the principle of maintaining offices, the duties of the Bishop, the relative duties of the Council of the Clergy and the Council "of the Laity, the duties of the Treasurer, the wisdom of maintaining special funds, the general administration of all the temporalities of Particular Churches or Societies by the Council of the Laity of the General Church.

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     As to the first of these subjects, the Rev. W. F. Pendleton, of Philadelphia, voiced the sentiment of the meeting when he enunciated the principle: "The appointment of an officer, or the institution of an office, without providing the means for the performance of that office, is not a rational procedure, and but little use will be done."
     The resolution adopted, which is entirely in the spirit of the Instrument of Organization, defines more clearly the duties of the two General Councils of the Body The Council of the Laity has full control of the purely business matters of the Church, and so also determines the salaries of the office-bearers, whether clergymen or laymen. The clergy minister to the spiritual needs of the Church. Expressions were used which showed that there was a thought in the mind of some that the clergy should be intrusted with certain moneys-to dispose of in the exercise of their function; that the Bishop, for instance, should be given whatever amount the Council of the Laity appropriated for the purposes of evangelization, and that he should have the disposal of this amount, according to his judgment, the Treasurer acting merely as the "Banker for the Bishop."
     To this, decided objection was taken by the Bishop and others, Mr. Pendleton saying:

     "I think it is important for us to keep distinct the distinct functions of the Body. The function of finance is not the function of the Bishop. It is a function that is given to the Council of the Laity, and the Council of the Laity have discretion in that function. Every officer has discretion in his office, no matter what that office maybe. If he does not have discretion in his office he cannot perform his duties properly; and so I do not quite agree with the remark of the Treasurer, 'I'm only the banker for the Bishop.' The Treasurer has discretion in his office, so that when the Bishop sends what may be called an order (it is rather a recommendation) to pay a certain amount for a certain work, the Treasurer has, as I understand it, discretion and if he has any doubt he can consult the Board of Finance, or the Council of the Laity, and if they in their judgement think that they ought not to pay that amount, they are an freedom not to do it. They have exercised their discretion up to the present time, and doubtless will continue to do so; and if they o no, e o not properly perform their office. Hence it is very important for us to recognize this distinction in functions and uses, viz.: that every Committee or Council and every officer acts as of himself in his own work."

     The remarks of the Bishop agreed with this, he adding that the order given by the Bishop merely certifies to the Treasurer that such and such a minister has performed such and such a use, and that, according to agreement, he is to receive so much, and the paper is the Treasurer's voucher to the Lay Council. Neither the Bishop nor the Council of the Clergy can determine the amount to be given.
     It was held as a general principle to be not prudent to have special funds! As suggested by Mr. Pendleton a remarks, the members should have full confidence in the wisdom and discretion of those officers who have charge and control of the moneys. Being in the function they knew best where money can be used to best advantage. The Chairman of the Council of the Laity, Mr. John Pitcairn, of Philadelphia said:

     "I doubt the wisdom of designating any particular use when contributing. I think it is well for members to make their contributions to the fund of the General Church as large as possible, but leave it to the Council to use it as the exigencies of any particular case may demand. They have the business before them constantly, and from time to time demands are made that are very important to meet; and if they are limited by certain conditions in the contributions, it might prevent the performance of important uses."

     During the discussion the Bishop made the following remarks on the principle involved, on the duties of the Bishop, and of Church members generally:

     "Before the question is put I should like to make some observations on the subject in hand. It appears to me that this body of the Church should do something at this time toward establishing the principle that an office filled by the choice of this body is to be sustained by the body, and that the members of our Church, when they are called upon for contributions, understand that the support of the offices of their own body is included in this call for contributions. The practice heretofore pursued seems to me to lack system. The Treasurer receives all the money contributed, and it is supposed to go for what are called missionary uses-to sustain the evangelist when he goes to this, that, or the other place to perform certain offices. If now we adopted the principle advocated, it will mean a recognition of the fact that the performance of such offices is not the sole use of an evangelist nor of the officers who have supervision of these matters. There are many things that require the attention of an official at home, in his study, or in his office. As we have looked at things in the past, this fact has not been recognized. It ought to be recognized and we ought, now that it has come before us, to prepare the way for an improved mode of procedure in the future. Our members ought to know and to think, when considering and when giving their contributions to the General Church, that it is their duty to sustain, not only the work of the man who goes to preach and to teach here, there, and elsewhere, but also the work of the officials who have the direction of that work, inasmuch as the one cannot be done without the other. According to the true theory of government, all subordinate offices form parts of the chief office. For example, we are taught in The New Jerusalem and Its Heavenly Doctrine (n. 820):
     "'Because the King alone cannot administer all things, therefore there are governors under him, to each of whom there is given a province in the administration, which the King cannot attend to. These governors, taken together, constitute the royal office, but the King himself is the chief.'
     "The supreme office is present in all the lower offices and acts by them. The same is true of the Church, and this truth of order ought to be recognized. When once it is recognized, the principle underlying the order will no longer be held in so loose a manner by the members of the Church. The General Church of Pennsylvania is trying to come into a distinct external order that shall of itself and in itself be a recognition in ultimate form of the distinct interior principles of Divine Order laid down by the LORD Himself in His Revelations, and this, as one of the principles there laid down, it is our duty to accept and pat into practice. The real welfare of the Church is involved in this matter, and your attention is called to it that you may help to 'promote the good of the Church, which cannot be advanced any faster or any farther than according to the free and willing support given by the members to the work of the ministers. The law governing the performance of all the uses of charity determines this matter-a law which is expressed in the Divine words: 'Freely ye have received, freely give.' It is a great and injurious mistake to suppose, as many do suppose, that the whole work of the ministry-the work of teaching truth, and, by truth, leading to good-is to be performed by the ministers alone. Every man of the Church has a use to perform in respect to the ministry. The Church is established by the LORD through His priesthood, and He has given to the Church the duty of sustaining this office to the fullest of its ability. Where the Church sustains the office according to its needs, the members who compose the Church assist in the performance of the duties of the priesthood. Where the Church withholds its hand from this duty, the whole work of the ministry is not performed, the priest is lamed, and the Church is in danger of dying out. All human duties and uses are mutual and reciprocal, and truly exist only so far as this truth is practically acknowledged. And the purpose of the introduction of the subject at this time is that the Church may consider it, so that the members of the Church may think of it and cease to expect, as some seem to expect, that uses shall be performed     for them without their performing adequately corresponding uses in return. No man should receive a benefit from the LORD by the hand of a fellow-man without making a return according to his ability. If the use of the ministry is performed faithfully and honestly to the Church, the Church ought faithfully and honestly to respond to such performance, and so provide for the continuance and permanence of the use.

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This is the Law of Charity-the Golden Rule-'As ye would that others should do unto to you, do ye even so unto them likewise."'

     The subject of photolithographing the MSS. of Swedenborg was taken up and referred to the committee on the Concordance.
     The Liturgy for Use of the New Church, published at Philadelphia, which is in use among the Particular Churches of this body, has run through six editions, each of which the compilers have tried to make an improvement on the one preceding. The result is that there is no uniformity in the Liturgies in use. The Academy of the New Church, which owns the plates, has offered the gratuitous loan of them to the General Church of Pennsylvania, and the question of publishing a cheap edition, so as to enable Societies to retire all previous editions, was discussed. Although this Liturgy was pronounced by those present to be the very best one yet published in the Church, it was thought useful to compile new one, which should be still better, and the Council of the Clergy was requested to proceed with this work. As, however, this is the labor of many years, the Meeting discussed methods to insure uniformity of the Liturgy now in use.

     Evening.

     A DELIGHTFUL social meeting was held at "Oaknest," Shadyside. In the course of the evening the Bishop and the other visiting clergymen were called on for remarks, which, owing largely to the very pleasant social sphere of the meeting, all turned on various phases of social life in the General Church of Pennsylvania. The great importance of social life in the New Church as promoting the consociation of members and presenting an ultimate plane for the exercise of the graces of mutual love-of charity-were especially dwelled upon. The social sphere is the extension of the home sphere, and hence the woman predominates, and takes the lead, and imparts of her affection, her gentleness, and her grace to the assembled company.
     The punch and wine and cake that were served also contributed greatly to the sphere of consociation and joy of heart. (T. C. R. 433-434.)

     Saturday, November 13th.

     THE Bishop called the meeting to order.
     The Rev. B. C. Bostock, of Chicago Ill., conducted worship of the LORD.
     The Council of the Laity reported that since January 1st, 1886, one thousand five hundred and fifty-three dollars and eighty-six cents were received, and one thousand three hundred and two dollars and forty-three cents expended, and says:     
     "During the current year the receipts have been larger and the work has been better and more systematically done than in any preceding year. The Council is not, however, entirely satisfied with the results obtained, and thinks that more means should be contributed, so that other important uses now contemplated may be ultimated."

     The subject of incorporation, which had been discussed at the last meeting, received further attention, and after another ventilation was continued in the hands of the Council of the Laity. Mr. Burnham said:

      "I think in the minds of some there is a misapprehension as to what is meant by 'trustees.' The laws as to the incorporation of bodies in most States provide that in the case of religious corporations they shall have certain trustees to hold the control of their property. Now, as I understand from reading the Journal, what Mr. Campbell meant was that property-the real estate-should be left by deed to certain trustees, or that it should be willed to certain trustees; and in the case of personal property it would be handed right over to the Church. Now, where there is an unincorporated body, they are considered as a voluntary association in the eye of the law-as a partnership, as it were-and if they enter into any commercial transaction involving a certain amount of money, each is liable for the debt of the whole; and it has occurred to me that possibly the final out-come of this would be that the General Church of Pennsylvania would become incorporated in order to be a body recognized by the civil law of Pennsylvania, having a status thereby, sue and be sued under a corporate name, and with the liability limited that they should name certain trustees, and inform their members that these were the ones that they placed the greatest reliance on, to be named as the private trustees of the individual. If in Illinois we own a piece of property, we deed it to these trustees to hold in trust for the General Church of Pennsylvania, they to convey it to such persons as the General Church of Pennsylvania shall direct. As to personal property, if you leave it to trustees in order to wake sure that the law of Illinois a different State, won't step in and prevent this foreign body from getting it, leave it to the trustees to hand over as soon as they get it. We can appoint trustees for the sale of property-property which a foreign State could not hold-they to turn the proceeds over immediately. Have them merely as the legal agent
-no funds in their hands-and no one would buy property of them then unless the General Church had directed them to sell it, and that would appear upon the records in the county where the property was, so that they could not sell it without proper direction from the corporation for whose benefit they were holding this property. They would be the trustees of the person making the gift or devise, and not trustees of this body, except so far as they are designated as the proper ones to perform those duties."

     A question suggested by the report of the Council of the Laity, whether work should be continued in localities from which there was no response in the way of contributions, was discussed at some length. No definite conclusion was reached, but the meeting seemed inclined to answer the question negatively. In this discussion, again, several points that were involved received consideration, among them being the question of reciprocity, the duty of the Council of the Laity, the propriety of clergymen acting as collectors, and especially the large question of contributions.     
     Mr. Albert H. Childs, of Pittsburgh, said:

     "While it is no doubt true that there may be individual reasons sometimes why a man can't give as he has given before to the Church, yet I believe that it in no doubt true that if there is any increase in spiritual growth, there will be, as a rule, an increase In the willingness to contribute to the uses which they are enjoying. I have no doubt that the missionary attending any given Society would understand the circumstances relating to particular cases; but as to the Church in general, if we find that any Society ceases to contribute or that the contributions dwindle while there is no corresponding loss in the Society or a lug away in their worldly affairs, then the clergy may well begin to take anxious thought as to where they are, because it is a poor sort of receptivity where they take all you give them and send nothing back."

     It was seen to be the duty of the Council of the Laity to devise means to secure a revenue and to collect it, and that the clergy should not be made use of in that way, as had been done in the past. On the other hand; the laymen were quite anxious for the clergy to teach the principles underlying the, act of contributing to Church uses-and, in fact, during the meeting the Bishop made an address on the subject which created a profound impression on all present. He said:

     "Let us take heed that we do not drift into confusion again. It may, perhaps, be the best thing that can be done under the circumstances, but it is not according to the order of the Church that a minister should be asked to be a collector of moneys, or should have such a duty assigned to him. It is not of his office The teaching of truths is one thing, and the doing of such things as these is another. It appears to me that when a minister is called upon to teach the people what their duty is in the matter of contributing to the uses of the Church, and thereupon proceeds to collect their contributing this mingling of two different functions will not only produce confusion in their minds, but may also give to the whole proceeding a personal and selfish aspect.

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When a layman meets laymen and informs them of the principles on which he acts and on which he believes all laymen ought to act, the case is altered. This matter contributing to the material support of the work of the Church, and the consideration of the principles that ought to govern, and determine such contributions, is one of practical use, which is a good that may he insinuated by every man in the Church; it is not of those truths that are to be insinuated by teaching ministers. It is a duty of life which, according to our doctrine, is in the hands of every man. Certain things can be taught, and ought to be taught, by those who are in certain functions. Ministers are not in the business function of the Church, and they should not be asked to take upon themselves such a function. Let a member of the Council of the Laity present the subject to the people, and the result will be tenfold better than if any one of the clergy undertakes to do that work. Let the members of our Lay Council go to the Societies and say to them, 'Such and such is the order of the Church to which you belong; It is required of you, according to this order, to consider your duty in relation to the support of the Church, and whilst determining your action In freedom, and to your ability be sure that you have formed an honest judgement of your ability.' A layman can say to his fellow-layman: 'Your means are such or such; your business and income warrant your mode of living, no doubt. I am speaking from personal experience. I know what I can do, and I am sure that you can do the same.' In order to educate men, they need to show what can be done and in all matters of business laymen can do this better than ministers. They have the means of knowing each other's standing, and from their own practices can show what it is possible to do with a given income; where it is possible to cut off expenditures, and how they can make of that which is in itself the highest form of expenditure, their chief expenditure. You may depend upon it that them an who regards it to be a religious duty to contribute of his worldly means to the promotion of the good of his fellow-men, and who acts from it as a leading motive, will enjoy the consequence which always follows from giving to principle of good the first place. Such a principle will enter into all succeeding forms of his usefulness, will impart its quality to them, and will reappear fully in that ultimate which most truly corresponds to the interior principle itself. The man who most freely gives from a principle of love for use will most freely receive, provided he does not give for the purpose of receiving, and provided he gives from the love of use. His gift will be the objective representative form of the internal state of his life. Whatever may be the appearance to the contrary, every man receives from the LORD what is best for him to have-no more, and no less. The good man has no more and no less, and the evil man has no more and no less. To each one is given what he needs for his salvation in heaven, or for his salvation from a deeper hell. A man may be allowed to gain great riches as the only means of saving him from a lower hell. A man's possessions are no evidence of internal worth; but this is an evidence of a man's recognition of the LORD'S mercy: that he gives his tenth to the LORD. By a tenth I do not mean a tenth of his Income or the tenth of his increase, but a man's acknowledgment that whatever he has is from the LORD, and is not his own. The real test of his interior quality lies in the practical living acknowledgment that a man does not possess a single penny which is not the free gift of the LORD. Men usually imagine that they make their fortunes, and that they have done a great deal to make them; that they have labored hard, and deserve to be rewarded for their great labor in gaining their money. It is all folly, and worse than folly. No man possesses a single good thing which is not a Divine gift. The sooner we recognize this the better. And the giving of something to the uses of the Church, whatever it be, little or much, is a recognition of the Divine gift of all that a man has. This is the principle that ought to govern. And this principle layman can set before their fellow-laymen in practical form. To them belongs the application of the doctrine. Let them be the collectors of contributions, and let the ministers dispense the things of their office."

     Arcana (n. 6822) was read.
     The Rev. John Whitehead, of Pittsburgh, read from Divine Love and Wisdom (n. 333), and called attention to the teaching therein that the spiritual is received only in proportion as the ultimate acknowledgment is made that the things that are of the body are from the LORD, and that a man is only as a servant and a house-steward appointed over the goods of his LORD.
     The subject of the Liturgy, was again brought up by the following resolution, which, after discussion, was unanimously adopted:
     WHEREAS, A Liturgy more in accord with the Heavenly Doctrines of the New Jerusalem than any now in use is a need in the Church; therefore,
     "Resolved, That the Council of the Clergy take the matter into consideration and proceed with the work of a new Liturgy."

     The Academy's offer of the use of the plates was, on motion, accepted.
     The question of reprinting from the plates of the Liturgy was referred to the Council of the Laity.
     The Bishop gave an interesting history of the photolithographing of eleven volumes of Swedenborg's manuscripts fifteen years ago.

     Afternoon.

     SUITABLE resolutions were passed in commemoration of the removal from this world of Dr. E. A. Farrington, Mr. Charles P. Stuart, and Dr. D. Cowley, all members of this body.
     The subject of evangelization was discussed and referred to the Council of the Clergy.
     During the discussion the Bishop was led to deliver an address on the subject, in the course of which he said:

     "If the work of evangelization is to be done in the General Church of Pennsylvania it must be done according to the principles of this Church. These principles need to be well understood, and those who are to do the work need to be thoroughly imbued with them and to have been trained in the right way, and in right methods of carrying them out into ultimate results. If it be true that the work of evangelization belongs to the Bishop, it is no less true that the work of teaching how to evangelize also belongs to him. This use, in a most imperfect way, has for some years been performed by your Bishop in conjunction with members of the Council of the Clergy; this use of preparing men for the work of evangelization, of training men for the right performance of that use, imbuing them with these principles of the Church which enter into the order of our organization, and of preparing methods according to which this work shall be done. It must be evident then that if we are to do our duty as correctly stated to-day, we need above all things that state of preparation which has been truly shown to be the first part of doing. No doing can be right and true unless preparation has been made for it. We are making preparation, for those who are performing the uses just designated in connection with another body of the Church, are officials of this body, and have distinctly in view the uses to be performed by this general body of the Church. Evangelization is work belonging to this body to do, and this body through its clergy is now preparing men to do it. And preparation is the first act of doing. The LORD in His providence has placed us in these relations. We are performing a certain use in one body, which will inure to the greatest benefit of the other body, and in the meantime this other body, waiting for the accomplishment of this use, is willing to let-the matter stand as it now stands, until the preparation be completed, and men are ready and fitted to carry out its order.
     "We cannot go into other parts of the Church and obtain ministers to evangelize, in our borders. The reason is self-evident; they do not hold the principles which we desire to put into our work, principles which we conscientiously believe should be put into all our work. Since we cannot go there, and since those men who are to do the work for us in the Church do not rise out of the ground, and do not grow up in the dark, but are born in the LORD'S Providence, and sent to us in the LORD'S Providence and in His Providence are to be prepared for this work, we must even submit to the present condition of things, and wait with as much patience as we can receive from the LORD and bring into our lives, for the time when these workers shall be able to go abroad and do that which needs to be done. Let us not anticipate things. The Church at the present time is for the most part still very far away in the wilderness. Evil beasts surround it on all Bides, and though guarded by the LORD'S 'mercy and strength, it is but a poor little infant.

15


It is not even a child, and from an infant you cannot expect the order of manhood's life. Preparation is made for that order when this infant is taken by the hand and led according to the laws of Divine Providence to learn of the LORD that which shall enable it, when it is grown up through childhood and adolescence to manhood, to become a church in very deed, and to stand before the LORD a man in the order of heaven, and conjoined with a heavenly society, and representing in its form the Divine form in the image and according to the likeness thereof. Let us be patient, then, and do the best we can under our resent circumstances, not anticipating the day of action. Of course, I do not mean to discourage the investigation and discussion of all the principles of order and their clear and strong exposition. Such exposition is needed for our education; it is needed for the work of educating others, and we well know what we have already gained from this method of discussion, how many lessons we have learned, and how many ideas we have received thereby, and been able to bring into useful act. It has been good for us, and it is good for us to be here this day in this most imperfect form. It is good for us because it is of LORD'S Providence, and it is good for us, because we are waiting for the work which the LORD will do when His own time comes. If we were to send out unprepared evangelists now, who can tell that we might not do injury to the remnants in the world about us by methods not applicable to their states? Certainly we cannot say that because we do not send evangelists to them they will not be brought into the Church; that because we do not bring them the message of the LORD, they will not be saved. Let us keep our minds free from ideas so derogatory to the loving Providence of our LORD.
     "The bringing of any one man into the heavens, that is, into the Church on earth, does not depend on us; no not one whit. We are unprofitable servants. If we do our duty the LORD will, through the doing of our duty, lead men into the way of life and salvation. But whether we do our duty or not He will do His will. And this will is to save all who are willing to be saved. He does not need us in order that this may be done. He does not need one of us. He does not need the heavens, even' the highest and best. He can do it all Himself; but the angels of the heavens and men on earth, and we, His servants here, need this work, which in His great mercy He gives to us to do, so that we may be prepared to do His work better and still better in this world and forever in the world to come. Let us, therefore, reflect, that if we have been acting honestly, believing that the LORD has guided us by His Divine instructions, and if we have been willing to follow His Divine teaching according to the measure of our intelligence, and have been willing to act according to Divine order, we ought n6t to be discouraged, for that would be to doubt the LORD'S Providence. Do not let us be impatient, for that would be to question His Divine leading, for He leads those who believe in Him. But let us go forward and try to learn better how to do the work that is given us to do to-day, and so provide for the time when we shall have the men to send them as evangelists, who will establish the Church in its proper order."
     The rite of confirmation was discussed and referred to the same Council.

     The Lord's Day, November 14th.

     SERVICES were conducted by Bishop Benade, assisted by the Rev. W. F. Pendleton, of Philadelphia, and the Rev. John Whitehead, of Pittsburgh. The Rev. W. F. Pendleton preached the sermon. The Holy Supper was then administered to eighty-one communicants.
     In the evening the Bishop preached the sermon printed in the Life for December.     S. C. C.
LETTER FROM ENGLAND 1887

LETTER FROM ENGLAND              1887

     THE first general meeting held after we sent our last letter was the annual Conversazione of the New Church Temperance Society. This was held in the School Room, Flodden Road, Camberwell.
     The gathering was fairly large, but the speeches showed that it was not a Temperance but a Total Abstinence meeting. A minister of the Old Church was invited as the great attraction. The meeting, we believe was deemed a success by its promoters, but we receive a forcible commentary on this decision in the news that a few days after this meeting was held the Band of Hope in connection with the Society in whose building the Conversazione was held was discontinued. Special lectures are being given in many Societies of the Church. In addition to his work in his own Church, the Rev. T. Child has been lecturing at Argyle Square and Walworth Road, London. The Rev. I. Tansley is giving a course of six lectures at Liverpool. The Rev. R. J. Tilson, in addition to the work of his own Society, is lecturing at Brixton each week, and the National Missionary, Mr. B. Gunton, is very active in various places.
     The Society at Southport has had the services of Mr. Ottley, of London, for several Sundays, and has been deeply interested in the sound exposition of the Word which he has given.
     From Liverpool we receive the news of the opening of a Literary and Debating Society in connection with the Church there. An "Impromptu Speaking Meeting" was held on the second gathering of this Society. Subjects were written on slips of paper, which were put in a hat, and then each gentleman took a slip out of the hat and spoke on the subject thus chosen. The subjects, like the speeches, were of a mixed character, including "France," "Home Rule," "Books to Read," "Swedenborg," and "Phrenology." Judging things by their use, we cannot conceive any exalted use arising from trying to instruct others without any preparation, and when such a meeting takes the place of a class for the study of the Writings we cannot rejoice at the chance.
     Mr. C. Griffiths, the esteemed "Leader of the Society at Brightlingsea, is doing good work at the neighboring town of Colchester, where a very healthy Society is being built up. We would that many of the older Societies would pass, and carry out, a resolution such as was passed at the annual meeting of the Colchester Society, when it unanimously resolved "That this Society recognizes the importance of a systematic study of the Word and the Writings, and expresses the hope that increased interest will be manifested in such study.
     The Church in London has lost during the last month the earthly presence of a very faithful member in the person of the late Mr. Frederick Pitman, brother to the inventor of phonography. For many years Mr. Pitman was Secretary of the Conference, and was up to the time of his removal as Trustee of that body. He took great interest in the Concordance now being published by the Rev. J. F. Potts, who in a kindly letter to Morning Light has acknowledged his indebtedness to our departed brother.
     In the course of one of his popular Sunday evening lectures one of our London ministers aroused very strong opposition from some of the members of his audience. These members strongly remonstrated with their Pastor, who promptly responded to their protests by announcing before his lecture on the following Sabbath that in consequence of these protests he would withdraw everything he had said as if it had never been spoken, although he still held all the opinions he had expressed. This, coupled with the reliable news from the provinces that a minister after delivering a public lecture refused to permit two friends to ask him a question in reference to the lecture, still further convinces many of us that a sense of authority derived from the possession of Truths revealed by the LORD would make the efforts of our teachers far more profitable and welcome. But for this we must work and wait.

16


NEWS GLEANINGS 1887

NEWS GLEANINGS       Various       1887


     NEW CHURCH LIFE.

     A MONTHLY JOURNAL

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

     All communications must be addressed to Publishers New Church Life, No. 759 Corinthian Avenue, Philadelphia, Pa.

     PHILADELPHIA, JANUARY, 1887-117.

     CONTENTS.

     Editorial Notes, pp. 1, 2.-The Law of the Pledge (a Sermon), p. 3.-Conversations on Education, p. 5.
     Note and Reviews, p. 7.
     Emotional Vicissitudes, a Love Chronicle, p. 8.
     Sixty-first Meeting of the General Church of Pennsylvania, p. 11.-Letter from England, p. 15.
     News Gleanings, p. 16.-Births, Marriages, and Deaths, p. 16.
     AT HOME.

     Canada.-The Rev. G. M. Davidson Preached to the Toronto Society during November and December.
     THE Canada Reading-Circle is reading the Divine Love mid Wisdom.
     Massachusetts.-The Ladies' Sewing-Circle, of the Boston Highlands Society, have held a fair.
     IN the Boston Society a sale has been held, the proceeds to go to the Relief Fund of the Society.
     ON Friday evening, November 26th the new building of the Newtonville Society, which is to be used by the Sunday-school and for social and religious meetings, was dedicated by the Pastor, the Rev John Worcester. The land and building cost nine thousand dollars.
     New York.-The Ladies' Aid, of the New York Society, held a fair.
     THE Rev. W. H. Bastow, a Methodist minister who has embraced the Doctrines of the New Church, is acting as Colporteur on Long Island. He is poor and crippled in one foot, and an appeal has been made by a friend to supply him with a horse and wagon.
     THE members of the New Church in Hempstead and Garden City have formed a Society and, hold religious services every Sunday afternoon in Hempstead.
     Washington, D. C.-THE Rev. E. D. Daniels has formally accepted the call of the Washington Society and was installed as its Pastor on December 19th. During his three months' missionary tour in Texas the Rev. Jabez Fox will minister to the Society.
     Virginia.-INTERESTING reports of the Rev. Jabez Fox's evangelistic labors in Virginia continue to be published in the Messenger. At Pamplin he baptized a family of nine.
     Ohio.-THE Glendale Society continues its existence, keeping up the Sunday-school, and hopes ultimately to again become "a live Society"
     THE Doctrinal Class of the Cleveland Society has been transformed into a Reading-Circle, studying Apocalypse Revealed.
     THE Urbana Reading-Circle numbers twenty seven members, studying Apocalypse Revealed.
     THE Cincinnati Reading-Circle is divided into three classes, studying Apocalypse Revealed.
     Michigan.-THE Rev. A. F. Frost visited Almont, Imlay City, and Goodland Township. At Goodland be baptized three adults and ten children.
     THE ladies of the Detroit Society have held a bazaar to raise part of the funds necessary to entertain the Convention next May or June.
     Illinois.-THE Rev. L. P. Mercer recently delivered a discourse to "The Bible and Prophetic Conference" held in Chicago.
     Minnesota.-THE St. Paul Society has sold its church, which was originally built for a Methodist church, and has bought a new lot, on which it is proposed to build a new house of worship in the spring.
     Iowa.-IT is reported that there are about one hundred and fifty "receivers" in Iowa, more than half of whom are Germans. Four New Church ministers reside in this State-the Rev. J. J. Lehnen, the Rev. Jacob Kimm (both German), the Rev. Stephen Wood, and the Rev. J. T. V. Croy.
     THE Rev. J. T. V. Croy has been evangelizing in various places in Iowa, and at Paullina baptized an adult and two children.
     THE Rev. Stephen Wood has been doing effective work among the New Church people in Iowa. He visited twelve places, baptized four infants, administered the Holy Supper to twenty communicants at six different places. He has also done more purely evangelistic work.

     ABROAD.

     Great Britain.-DURING the past year there has been a net increase an the membership of the Church in Great Britain of thirty-nine. There are but thirty-five ordained ministers there for seventy-six Societies.
     THE Kensington (London) Society has resolved to erect schools as a memorial to its late Pastor, the Rev. Dr. Bayley.
     IT is reported that the efforts to take hold of the people and bring them in is successful at Walworth, London, as the result of "bold advertisements."
     SIMILAR results appear to have obtained at Lowestoft, the public responding to invitations of this kind with expressions of gratitude and delight at the new views expounded; but in this case the report recognizes that this does not lead that same public to come into any closer connection with a Church that has only spiritual advantages to offer.
     THE Rev. R. Goldsack has been elected minister of the Snodland Society in place of the Rev. J. J. Woodford resigned. Mr. Goldsack was the predecessor of the Rev. R. J. Tilson at Liverpool, and has not since had charge of a Society.
     Switzerland.-FIVE members of the Council of the Swiss Union, who are opposed to the position taken by the Rev. F. Gorwitz in regard to Church organization and Baptism, issued a call addressed to all members who do not believe in the distinctive New Church, for a meeting to be held at Herisau on October 31st. The meeting was held, and beside the five referred to, three or four other members attended it. A sixth member of the Council who was present protested against the proceedings as being contrary to the Constitution, but he was told that he had also been excluded from membership.
     A COMMITTEE, consisting of representatives from East Switzerland, Zurich, and Berne called a meeting of all the members of the Swiss Union, to be held at Wyl on November 7th. It was attended by the same number of members (twenty-four) as the meeting two years ago, at which the present Council was elected. Two-thirds of them having been present at that very meeting, and taken part in the election. Of the twenty-four members present at the Wyl meeting, nineteen, including the treasurer and the auditor, had received no invitation to the Herisau meeting.
     The Wyl meeting adopted a number of resolutions condemning the attempted exclusion of members, and all other acts which the "five" performed without previous consultation with the remaining members of the Council. The Herisau meeting was not recognized as a regular meeting of the Union, because, 1st, contrary to the Constitution, the time and place of holding it were not determined upon at a regular meeting of the Council, and because, 2d, contrary to the Constitution, the call for the meeting was not addressed to all members, but contained conditions which the Council has not the power to prescribe, and chiefly because, 3d, a large number of members received no invitation. Steps were also taken by the Wyl meeting to place the matter in the hands of legal counsel, as considerable property is involved.
     DURING the past year the Rev. F. Gorwitz conducted services in Zurich on thirty-three Sundays and holidays; in Windegg on thirteen Sundays; in St. Gall on eight Sundays; in Berne on nine Sundays, and in Nesslan on three Sundays. He administered the Holy Supper several times at these places to sixty-five communicants: in Zurich to thirty in East Switzerland to twenty-three in Berne to twelve. Mr. Gorwitz baptized three infants and forty-five adults and youths. In Zurich he ministered at a marriage ceremony and at a confirmation. Six young persons are preparing for confirmation. The Sunday-school In Zurich numbers twenty-one scholars. Excepting in St. Gall, where services have been discontinued from want of a suitable place of worship, greater interest is manifested, and the attendance is increasing.
EDITORIAL NOTES 1887

EDITORIAL NOTES       Editor       1887




     BIRTHS, MARRIAGES, AND DEATHS.





17



NEW CHURCH LIFE
Vol. VII.     PHILADELPHIA FEBRUARY, 1887=117.     No. 2.

     THE sacrilege indulged in by the ministers of the Consummated Church received an illustration recently in the utterance of the leading Methodist minister or Toronto, who, speaking at a "temperance" meeting, said that "some had quoted Scripture to show the Divine hand in the splendid results of the poll. (A Prohibition mayor had been elected.) He would quote a verse too: . . . He supposed that meant the hacks and sleighs engaged by the other side." For obvious reasons we omit the Scripture words quoted.
Title Unspecified 1887

Title Unspecified              1887

     A MAN'S weak will is strengthened by the punishments which follow the commission of the evil which his weakness will not overcome. A parent who sets up the plea that his child's will is weak, and endeavors to educate it by removing all the means wherewith it can get into mischief, makes its will weaker. A child cannot be kept entirely out of evil surroundings in this state of the Christian world. Instruct it concerning the nature of evil, and train it to shun evil by punishing it when it does wrong and rewarding it when it does right. Then when it reaches adult age it will have a discerning understanding and a goodwill.
Title Unspecified 1887

Title Unspecified              1887

     THE LORD gives the instruction that "Doctrine must teach how man should think concerning God and from God, and how he should Do from God and with God; wherefore Doctrine must be from truths, the doing according to which is called good; from which it follows that to do according to falses is not good." (A. R. 97.) Although "good" is the doing according to the truths of Doctrine, correspondents of the Messenger advocate the exchange of pulpits between the New Church and the Old, and say: "If each party will, by mutual consent, not preach doctrine, but instead the duties of life and the good of life, each from his own standpoint, much profit, besides kindly feeling, would be the result."
Title Unspecified 1887

Title Unspecified              1887

     THE Divine Law for the New Church contains this ordinance concerning her ministry: "Priests should teach men the way to heaven, and lead them; they should teach them according to the Doctrine of their Church from the Word, and lead them that they live according to it" (A. C. 10,799), yet there are advocates in the New Church who plead that her ministers should on occasion not preach doctrine.
Title Unspecified 1887

Title Unspecified              1887

     "THE Faith of the New Heaven and the New Church," to be found in True Christian Religion (n. 1-3, see also H. D. 293, A. R. 67, B. E. 116, Faith 34), is said to be prefixed to this work "that it may be as a face before it, and as a gate, through which entrance is made into a temple; and a summary, in which the particulars which follow are in their own measure contained" And of this "Faith" it is further said; "It should be known, that this faith is in the New Heaven, which the LORD is at this day establishing, its face, gate, and summary." It should, therefore, form the burden of the discourses of our evangelists, as thus people will be invited to enter the temple through the proper gate.
Title Unspecified 1887

Title Unspecified              1887

     ONE of the first particulars contained within the Summary of the Faith of the New Heaven and the New Church constitutes paragraph four of the True Christian Religion, in which is given a brief history of the Christian Church. This would, therefore, be one of the first things to be described by the Evangelist who goes forth into the world preaching, "Repent, for the Kingdom of God is at hand. For the sake of illustration it may be recalled to the attention of the Church, that our most successful evangelists, notably the late Rev. A. O. Brickmann, laid great stress on showing the absurdity and anti-Scriptural character of the Tripersonality of God, and on proclaiming that the Lord JESUS CHRIST is the One and Only God.
Title Unspecified 1887

Title Unspecified              1887

     OUR Evangelists, when proclaiming the Gospel concerning the Second Coming of the LORD, need to be on their guard against the heresy published in the leaflet tract of the New Church Book Association; that in consequence of the Second Coming of the Lord, constituting The opening of the Spiritual Sense of the Word, there is new and more powerful influx and operation of Divine Truth with men, the signs and effects of which are everywhere visible." It is safest to preach the Doctrines without fear of their effect upon men. The Coming of the LORD is not His Coming to destroy the visible heaven and the habitable earth, and to create a new heaven and a new earth, as many hitherto; from not understanding the Spiritual Sense of the Word, have supposed. This Coming of the LORD, which is the Second, is in order that the evil may be separated from the good, and that those may be saved who have believed and do believe in Him; and that a New Angelic Heaven may be formed from them, and a New Church on earth; and without this no flesh could be saved. Matthew xxiv, 22. This Second Coming of the LORD is not in Person, but it is in the Word, which is from Him, and is Himself. This 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.      
This New Church is the Crown of all the Churches that r have hitherto been in the world." (T. C. R. 768-791.)
Title Unspecified 1887

Title Unspecified              1887

     THERE is a widespread and persistent effort at under mining the distinction between the New Church and the Old and when this effort succeeds to such an extent that neither those engaged in the work of destruction nor the Old Church sees any difference between the Old and the New, and both parties affiliate, then there is great rejoicing in certain quarters that "the wall has fallen down."

18


This wall, however, it is safe to say, is not the wall which surrounds the New Jerusalem.
Title Unspecified 1887

Title Unspecified              1887

     TRUE politeness is the expression of honor and decorum, and is the ultimate plane of that wherein the LORD Himself dwells. To be honorable is to will well from the heart to any one in the things of civil life. To behave with decorum is to testify the same by speech and gesture.     
Title Unspecified 1887

Title Unspecified              1887

     FOURTEEN New Church ministers of Massachusetts met recently and considered the subject of Liquor Legislation. According to reliable report there seemed at the meeting "to be perfect unanimity as to the grog-shop evil and a general feeling of hopefulness that a prohibitory law could be made effective by degrees, if not at once." "There seemed to be a unanimous feeling that the grog-shop and all the interests which it represented had an infernal origin, and that the permission of Divine Providence which now lets it exist would not continue when men had risen to a sense of their danger and had combined to suppress it."
     It is not a little strange that fourteen New Church ministers should fall into the Old Church way of thinking concerning the removal of evil. The grog-shop is not the cause of drunkenness. The drunkard himself is. He, so far as he violates the peace of society, should be "suppressed," then will the low grog-shop, in so far as it is a public nuisance, fall also. But this attack against the grog-shop seems to arise from a fallacy which found expression in the utterance of one of the fourteen ministers. One remarked, "that the drunkard was generally a man of weak will,-who could be benefited by removing from his daily path the open bar." Is a man's weak will a palliating excuse for the commission of an evil? Punish the drunkard for his drunkenness, and punish him severely, and you will help his weak will and help society. The "suppression" of the grog-shop will be but a surface cure, leaving a festering sore at the heart of society.
     Why is not the Word heeded on this subject? The commandments are not directed against the means of evil but against the causes. The grog shop is not the cause of drunkenness. Liquor is not the cause of drunkenness any more than food or the restaurant are the cause of gluttony. Man himself is its cause.
     On this very subject of drunkenness we have direct teaching in the Word, and it is to the effect that the drunkard should be punished. In the representative of a church he was even punished with death: "And they shall say unto the elders of his city, This our son is stubborn and rebellious, he will not obey our voice; he is a glutton, and a drunkard. And all the men of his city shall stone him with stones, that he die so shalt thou put evil away from among you; and all Israel shall hear, and Deuteronomy i, 20, 21.
Title Unspecified 1887

Title Unspecified              1887

     THE LORD assumed the Human so that he might be tempted, and that by combats with the hells and victories over them He might redeem angels and men and glorify His Human. Man's regeneration is an image of the LORD'S Glorification. Man cannot be reformed and regenerated unless he be tempted, and fighting from the LORD in temptation combats, overcome his evils and falses. To remove from man everything that may lead to temptation is to defeat the ends of the LORD It is commonly taken for granted that man is good until he falls in temptation. This is a fallacy. Man is evil of himself, but the LORD leads him out of his evil by permitting him to suffer temptations.
Title Unspecified 1887

Title Unspecified              1887

     IT is popularly believed that Swedenborg's name is closely allied to that of his native country. This is not so. The Swedish name for the country is not "Sweden," but "Swerige." The "Swed" in "Swedenborg" or "Swedberg is of an entirely different root.
Title Unspecified 1887

Title Unspecified              1887

     THERE is occasionally a marked difference between the teaching of the LORD on the one hand and the teaching of New Church ministers on the other. For instance, the LORD says: "The opening and rejection of the Dogmas of the faith of the Church of to-day, and the revelation and reception of the Dogmas of faith of the New Church, is meant by these words in the Apocalypse: 'He that sat upon the Throne said, Behold, I make all things new, and He said, Write, for these words are true and faithful. Chap. xxi, 5." (B. E. 95.) Per contra, a New Church minister, and a General Pastor at that, says that we should "show the truth, reasonableness, beauty, and glory of the New, rather than the falsity, unreasonableness, ugliness, and blackness of the Old."
Title Unspecified 1887

Title Unspecified              1887

     THE Ohio Association has made a record for itself in admitting women delegates to its general meeting. This is without parallel in the past history in the New Church, and, it is to be hoped, will remain without a parallel in its future history. Although this fact stands out so prominent because of its isolation, not a word of reference to it has been made in the reports of the meetings published in our periodicals. It remained for the official Journal to divulge the fact. Not a voice in the Association seems to have been raised in protest to a proceeding so contrary to the canon received from ancient times, that "women should be silent in the Church," a canon based upon a spiritual reason. (Arcana, n. 8994.) To be sure, the Journal does not record that any of the women delegates took part in the discussions, but their admission as delegates points to a recognition on the part of the Ohio Association that they are entitled to a place on the floor of a public body, and may publicly discuss measures and cast their votes.
Title Unspecified 1887

Title Unspecified              1887

     THE home is woman's sphere; the public, man's. To tear down the distinction between man and woman is to destroy her femininity and with it her beauty. When a woman engages in a man's work she loses her characteristic loveliness. Woman has judgment, she has intelligence, and she has wisdom, but they are of an essentially different character from those possessed by man. Affection predominates in hers, the understanding in his. Her faculties are as necessary to man as his are to woman. Each should recognize his or her proper function and respect that of the other, then will the man grow in wisdom and the woman in love, and both together will become an image and likeness of the LORD, who is the Source of Beauty.
Title Unspecified 1887

Title Unspecified              1887

     IN answer to the question, "Why am I a New Churchman?" the Rev. James Reed explains in the January North American Review that it is because the Doctrines of the New Church seem reasonable and scriptural to him. He has missed his opportunity. His article is completely lacking in the one affirmative decaration without which any presentation of the New Church belief is lacking in very essence-the affirmative declaration that the Writings of Swedenborg are an immediate Revelation from God, that they are the Second Coming of the LORD.

19


(See H. H. 1, A. R., preface, T. C. R. 779, 846, Inv. 29, 38, 44, 52, Cor. 18, 20, A. E. 1183, C. L. 582, Sketch of Eccl. Hist., et al) This commends them to the world's attention. Apart from this, Swedenborg's Writings would be of no more value than other reasonable and scriptural presentations of truth.
CHURCH MARRIED 1887

CHURCH MARRIED       Rev. L. H. TAFEL       1887

     "It shall no more be said to thee: Forsaken, and to thy land it shall no more be said: A waste. For thou shalt be called, My delight in her, and thy land, Married; for the LORD shall delight in thee, and thy land shall be married."-Isaiah lxii, 4.

     THE prophecy of our text has never yet found its complete fulfillment in the conjunction of the LORD with any Church, but it will be fulfilled now and to all eternity, as the Church of the New Jerusalem is being firmly established and developed upon the earth, for of her the LORD saith in the Revelation: "The marriage of the Lamb is come, and His wife hath made herself ready, and again, "Happy are they which are called to the marriage-supper of the Lamb."
     The men of the Most Ancient Church called the conjunction of the understanding and the will or of faith and love," Marriage," and the offsprings of this marriage they called "sons" and "daughters"-"sons" all of truth and" daughters" all of good derived thence. The inmost or universal source of conjugial love is in the Marriage of Good and Truth. Good and Truth conjoined flow out from the LORD out of the sun of Heaven, forming the Universal Conjugial Sphere which pervades the Universe from first to last, thus from angels down to worms. This sphere, which is the same as that of propagation, is the same as the Divine Providence for the preservation of the Universe through successive generations. From the sphere of Good and Truth, proceeding as one from the LORD, man receives the truth and appropriates it to himself as his own, for he thinks the truth as of himself and, he speaks from it as if it were his own. Man can do this, because truth is in the light of his understanding; thence he sees the truth, and, as he does not see the origin and influx of the truth, he believes that it is within him. This appearance is indeed necessary for man's conjunction with the LORD; for the good that does not seem to man to be of his Own will and the truth that does not seem to be of his own understanding, are not yet appropriated to him, thus within him; but when-good and truth are appropriated to him, they form with him a basis of reciprocation. Nevertheless, man must from his interior rational thought at the same time see and acknowledge that all good and truth are from the LORD alone.
     Man can receive the truth because he is born with a faculty of knowing, understanding, and being wise, and as he receives the truth he acquires first knowledges, then intelligence, and lastly wisdom; thus there is developed with him truth from good or Wisdom from Love. Woman, on the other hand, as to her mind, is created by the truth received from the male, and as she enters into marriage she is formed more and more into the love of this truth, and as she receives the truth of her husband into herself she conjoins it with her good and thus grows more and more into good from truth or Love from Wisdom. As truth from good with the husband becomes conjoined with good derived from his truth in
the wife, good and truth from the LORD, which became separated in their reception; become again conjoined with a pair truly conjugial, who are thus the very form of the marriage of good and truth. Two consorts are as to their inmosts a form of the marriage of good and truth, and they become this form also in the more external degrees in so far as the interiors of their minds are opened, i. e., as their rational is freed and purified from the fallacies which flow in from the senses of the body and from the concupiscences which flow in from the allurements of the flesh, and as the Rational is thus formed man becomes a form of wisdom, and this wisdom is the receptacle of love truly conjugial. This Wisdom with man is at the same time rational wisdom and moral wisdom, and it is only as these two forms of wisdom are conjoined with Man that he is receptive of Conjugial Love. Rational wisdom respects goods and truths, which in the internal man appear no more a man's, but as flowing in from the LORD, but moral wisdom consists in shunning all evils and falses as leprosies, and especially all lasciviousness, which defiles and contaminates Conjugial Love.
     In order that man may progress, he should be in the continual endeavor of receiving new good and truth from the LORD. A sound and healthy spiritual state with man only exists where there is a continually renewed desire and craving for spiritual nourishment by which the spirit is refreshed and recreated, even as the body is continually renewed, refreshed, and invigorated by the reception of new nourishment. Where there is a disinclination with man for the reception of new truth this is generally caused by disobedience against the truths already possessed and thus by active evils. But where man obeys the truth as far as he possesses it, the truth is as it were digested; it enters into the life and the will of man, and as this is the case the LORD adjoins and conjoins good to the truths with man. Man cannot of himself take good to himself, because it does not appear before the sight of his understanding; for good does not belong to light which may be seen, but to heat, which is not seen but only felt. Therefore it is not man himself, but the LORD, who adjoins good to man's truth according as man applies truth to life, i. e. to his use: as man, therefore, thinks wisely and lives wisely. Thus, therefore, Man individually is conjoined with the LORD, and thus also man collectively, or the Church enters into Marriage with the LORD. From this conjunction with the LORD it is that in the Word the LORD is called "the Bridegroom" and "the Husband," and the Church is called "the Bride" and "the Wife;" thence also it is that the LORD is called "the Father" and the Church "the Mother;" and the offsprings from this conjunction are, like the con itself, spiritual; namely, the truths whence are derived understanding, perception, and all thought, and goods, from which come all love, charity, and every affection with man.
     The correspondence between the conjunction of the LORD and His Church with the marriage of husband and wife is not, however, such that the husband represents the LORD and the wife the Church, because husband and wife together make the Church, but there is a correspondence of the conjunction of the LORD and the Church with the Conjugial Love that exists between husband and wife. This Conjugial Love corresponds to the affection of genuine truth, this affection being the very conjoining medium between the Church and the LORD, for in proportion as the Church is in a living, spiritual affection of truth, she delights in hearing the truth, the words of her LORD, and she lovingly obeys it.

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So there is a correspondence, between semination and prolification in marriage, with the power into which the Church comes through the reception of truth, and her increase through the love of propagating the truth; and lastly, there is a correspondence between the love of infants which exists in every true marriage and the protection of truth and good in the Church; for just as families only increase as children are carefully protected from evils and falses as well as from injuries to the body, so the Church can wily increase as its truths are care fully guarded against all falsification and perversion and her goods from defilement and adulteration.
     The means of conjunction between the LORD and His Church is the Word, because in it as a whole and in every particular there is Divine Truth conjoined with Divine Good and Divine Good conjoined with Divine Truth, and these are the LORD Himself; so that when man receives Truth from it the LORD conjoins with it Good. Man feels this good from the delight which flows in while the understanding is being illustrated. This conjunction, however, does not interiorly take place, except with those who read the Word with the end of growing wise-i. e., who desire to learn genuine truth thence in order that the Church may thereby be formed with them. The Word, in the letter and the spirit, thus becomes a means of conjunction with the LORD to those who go to it, as into the presence of the LORD, to hear His words and to do them. According to this affection, the Church is built up with them from the LORD, and according to the state of the Church with man will also be the state of Conjugial Love with him, for the two spring from the same source-from the Marriage of Good and Truth or the Marriage of the LORD and His Church.
     Concerning the New Church we have the comforting assurance of the LORD: "It shall not any more be said to thee, Forsaken!" "Forsaken," when predicated of a wife, means to be separated from her husband, and this, applied to the Church, which is a Church from conjunction to the LORD, signifies separation from the LORD. Of the First Christian Church, as of the Jewish Church, we read that they were forsaken by the LORD, which means that they turned themselves away to self-love and the love of the world and rejected the LORD; but of the New Church it is stated that it will endure forever-consequently, that she will never turn herself away from the LORD or be separated from Him. The same comforting doctrine we have in our text: "It shall never be said to thee, "Forsaken, and to thy land it shall not any more be said, A waste." The Church represented as a Woman is the Internal Church or the Church as to her affection for the Truth, and thus for the LORD, but represented as a land, it is the External Church or the Church as to Truth. The love of the Church shall ever be firmly fixed on the LORD JESUS CHRIST in His Divine Human, and she shall forever be conjoined with Him in love; and so, also, as to the external goods and truth of the Church-they shall not be taken away so as to produce a deficiency and scarcity of spiritual life. A waste land is one where the fields are uncultivated and overrun with weeds and noxious plants, and where the flocks and herds are driven away, and instead of them are found wild beasts and serpents; In the New Church it shall not be so; she shall not be separated from her LORD nor her truths perverted and falsified and her good adulterated and profaned; the LORD will evermore protect her. But in this, as in every good work, the Church should co-operate with her LORD. All voices which would turn her away from the voice of the LORD, as He speaks to her in His Word and His Heavenly Doctrine thence, and which would substitute therefor the ravings of spirits or the sayings of men who would be regarded as Divine oracles, should at once be rejected and abominated as infernal voices seeking to turn the LORD'S Church away from her Saviour and His sole worship. So, also, all attempts to substitute men's ideas or the Divine Truth and men's own good for the good of the LORD should be at once met and turned back to where they belong. Thus the Church will show her love for the LORD and whatever comes from Him, and through her active co-operation with the LORD she will put herself in the flow and current of the Divine Providence, which ever produces what is best, no matter what the appearance may be at first sight. As we wait thus in patient activity, we shall find the LORD JESUS CHRIST ever with us to protect, and the goods and truths of the Church will increase around us in ever richer abundance. "It shall no more be said to thee, Forsaken, and to thy land it shall not be said, A waste, but to thee it shall be called, My delight in her, and to thy land, Married."
     There can be no sweeter name given to the Church by her LORD, nor one more delightful for her to hear, than the one given in our text: [Hebrew] (chephzibhah)," My delight in her." The idea that the Church on earth can add to the joy and peace of the Heavens is most satisfying and delightful, but, far more yet, the idea of the LORD taking delight in the reception of His blessings and the return of His Love by His Church! Every one, indeed, not entirely steeped in self-complacency and self-esteem must feel how little these words can apply to him or to the LORD'S Church on earth at the present time, and yet, how encouraging the idea that such a state may-nay, will-come upon the earth, and that even if we may pass away before there can be anything that may at all deserve the words of our text, still we may in some manner assist in preparing the way for such a glorious state upon the earth is most encouraging, most delightful and every one should feel himself compelled by very shame and humility to search himself to put away his sins, to wash and to be cleansed from the filth and pollution of error and sin clinging to him.
     However we may put aside the idea that we can ever become such that the LORD could delight in us, there is no doubt that the LORD is present with each one of us, ready to cleanse us-yea, to wash our feet from the defilement cleaving to them-and we should make every effort to be cleansed and purified from all evil desires and concupiscenes, from every evil and filthy thought; for the LORD would desire us to be clean and pure, in order that we may be introduced to His Marriage-feast-to conjunction with Him-that He may call His Church [Hebrew], "My delight in her." The Church is called by her LORD "chephzibhah" in view of her affection of the Truth, shown in hearkening to His voice, learning His ways, and in humbly walking therein from love, and His Church is called [Hebrew] (Beoolah), "Married," as the understanding and the will become a one, the understanding being filled with truth from the LORD and the gill with the good which He gives to those who do the truth which He shows them. It is never in the proprium of man, but only in His own truth and His own good, as received by His Church, that the LORD can delight. The self-intelligence and the self will of man can contribute nothing to this end The proprium with its delusive fantasies and evil desires must learn to altogether submit itself before the LORD and receive truth and good from the LORD, and then, thou h truth as received by man will ever be imperfect and good will evermore be mixed with desires springing from the loves of self and the world, the LORD in His merciful kindness will yet overlook these blemishes and imperfections-yea, He will cover them with the splendor and glory springing from His Good and Truth, with His own life, which He will give to His Church, and He gives the gracious promise: " The LORD shall delight in thee, and thy land shall be married." Amen.

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CONVERSATIONS ON EDUCATION 1887

CONVERSATIONS ON EDUCATION              1887

     ACCOMMODATION

     TAKING another step in our reasoning, and having in mind the teaching that a man is so created that as to his body he is a little world, in which all the arcana of nature are reposited (see A. C. 3702), and also this teaching, that the body of man is the image and likeness of the Spirit, into which Spirit are collated all things of the Spiritual World, and which is in the image and likeness of the LORD, we can see how the LORD appears to man in the form of man. This is His accommodation-that He became Man. The LORD accommodates Himself to man in man; by the spirit of man and by the body of man; and hence may be perceived the possibility of a finitely perfect accommodation of man to the LORD, which, in other words, is a finitely perfect reception of the Divine things of the LORD, and a conjunction with the LORD. Such an accommodation must exist in order that the Divine may inflow, and by reception may complete the work of creation. Creation is not completed except in the regeneration of man, and this also is the fulfillment and completion of the Redemption and glorification of the Divine "accommodation on the part of God, that He became a man." (See A. C. 73818351,8644)
     The appearance of the Divine Truth is in degrees ascending and descending. All the appearances which exist in the Worlds of Nature and the Spirit created by the Divine Truth are in similar degrees. Such degrees exist in man from the Divine, in whose image man was created.
     To the end that the Divine Truth might be written for us and be the Word of God Present among us, in which the appearances of Divine Truth might be so clothed as to be adapted to the whole need and use of man, Moses, through whom the Commandments were given-which are the First and the sum of our Word-by command "ascended to God" on Mount Sinai, and "the LORD called to him out of the Mount." God appears to descend on Mount Sinai and then to speak with Moses, who has ascended the mountain. The LORD assumes a finite manner of communicating to finite man the infinite things of the Divine Wisdom. He descends to man as man ascends to Him, and in this Divine accommodation of Himself to human ways of willing, thinking, and acting, He appears successively to the angels of Heaven and to men on Earth, clothing His infinite Truth in finite garbs taken from angels and men, until He finally appears before the natural human eye in the form of written words of human language on two Tables of Stone. On these forms of ultimate matter the Divine Love and Divine Wisdom of the LORD become visible to man and bring to him the whole Truth concerning love to God and charity toward the neighbor, on which hang all the law and the prophets." In the Arcana we have the following teaching:

     "The Divine Itself is far above the heavens, not only the Divine Good Itself, but also the Divine Truth Itself, which proceeds immediately from the Divine Good. That they are far above the heavens is because the Divine in Itself is Infinite, and the Infinite cannot be conjoined with finite beings, thus not with the angels in the heavens, except by putting on something finite, and thus by accommodation to reception. The Divine Good Itself also is a flame of infinite ardor-that is; of love-which flame no angel in heaven can sustain, for he would be consumed, as man would be, were the flame of the Sun to stream upon him with- out any intermediate tempering. The light, also, from the flame of the Divine Love, which is Divine Truth, should it inflow without remission, from its fiery splendor would blind all who are in heaven."-A. C. 8780.

     To the above let us add the Divine instruction given in Arcana Coelestia, n. 8783:

     "Truth Divine is not received by any one unless it be accommodated to the understanding; therefore, unless it appear in a natural form and manner, for human minds at the first do not grasp any but terrestrial and mundane things, and not at all spiritual and celestial things; wherefore, if spiritual and celestial things were exposed nakedly they would be rejected as if they were nothing, according to the LORD'S words in John iii, 12: 'If I have spoken to you earthly things and ye do not believe, how if I should speak to you super-heavenly things? still less those who lived before the LORD'S Advent, who were finally in such, darkness that they knew nothing, because they desired to know nothing concerning the life after death, concerning the internal man, concerning charity and faith, and concerning anything heavenly. They rejected these things because they were averse to them; for they who have for an end terrestrial and mundane things-that is, who love them above all-are averse to things spiritual, and almost abhor their very name. The case is almost the same at the present day. The learned of the world, indeed, believe that they would receive the Word more favorably if heavenly things had been exposed nakedly; but they are very greatly deceived. They would, in such a case, have rejected it more completely than the simple, and would have seen in it no light, but merely thick darkness; for human erudition induces this state upon those who trust in their own intelligence, and, on account of it, extol themselves above others. That such things are hidden from the wise and revealed to infants-that is to the simple-the LORD teaches in Matthew ii, 25, 26, and in Luke x, 21. From this it appears evident that they who are atheists and naturalists, as they are called, are those who are learned. This the world knows, and this they know themselves."

     In the giving of the Law from Mount Sinai, as in the Law itself, there is a Divine illustration of the manner of the LORD'S accommodation of His teaching to His children. Let us consider this illustration briefly.
     The Divine Truth proceeding from the Divine Good of the LORD'S Human constitutes the very wisdom and intelligence of the angels. The objects of this wisdom and intelligence, which appear to the angels in the light of Heaven, are the indefinitely varied forms of truth and good, such as are in those objects from the LORD. They are, in fact, affections and thoughts in spiritual substances and forms-the very substances of love and forms of faith which make the heavenly internal of the Law. When these heavenly objects are presented in the natural sense of the Law, and appear to the natural understanding and apperception of man, they are no longer seen as heavenly objects, but as things moral, civil, and natural. In the natural sense these are the objects of the Divine Truth, which have descended from the sphere of an interior love of good and thought of truth into the sphere of human relations, such as exist in civil, social, and domestic life. They relate now to what is just; honorable, right, in the external and worldly conditions of human existence. And when carried still lower they became matters of mere obedience and custom, or of observance from fear Now, because the things last named are real objects of the Divine Truth and Law in the sensual and natural plane of man's life, therefore are they also forms and appearances of the Divine Truth proceeding from the Divine Good, being provided and assumed as continents of the higher and highest objects, whereby these may be brought down to man, and an accommodation of the Divine to the, human effected.

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It is evident, therefore, that the ascent of the human to meet the Divine at its coming can take place only by means of these appearances or accommodations of the Divine. They are in the last instance Divine Truth in objective form, like the Tables of Stone, with the Law written upon them, brought down in the hands of Moses from the top of Mount Sinai, into which the LORD had descended to give to Moses this law so prepared for the use of His people. And by the hands of this Moses, thus filled with the Tables of the Law the LORD leads His people Israel to the Heavenly Canaan. In the Arcana it is written:

     That by the words which God spake are means Truths Divine for those who are in the Heavens and for those who are in the Earths, is because the Ten Precepts, which are called the Decalogue, and afterward the Statutes, promulgated and commanded from Mount Sinai, were such Truths, which were not only for those who are in the Earths, but also for those who are in the Heavens; for all the words, that is, all the truths which are from the LORD, are not only for men, but also at the same time for Angels, for they pervade Heaven and thus pass over to the Earths; but in the heavens they do not sound as in the earths, for they are there in a spiritual form but in the earths in a natural form. What those things are which are in a spiritual form respectively to those which are in a natural form may appear from the single things of the Word in the internal sense an in the external sense; those in the internal sense are spiritual, but those in the external sense, which is the sense of the letter, are natural; the latter are accommodated to those who are in the earths, but the former to those who are in the heavens. That this is so may be seen from this, that the Word was sent and so passed from the Divine Itself by Heaven to Earth, and when it came to the Earth, that it was Truth accommodated to the human race, which is in earthly and corporeal things; but that in the Heavens it is accommodated to the Angels, who are in things spiritual and celestial. Because the Word is such it is holy in, itself, for it contains in itself what is Heavenly and Divine. This may appear manifestly from the Ten Precepts of the Decalogue. Every one may know that these Precepts are such as have been known everywhere in the Earths; as, that parents are to be honored, that murder is not to be committed, adultery, nor theft, that no one ought to answer as a witness to what is false; consequently, that the Israelitish nation could have known those things from natural human alone, for what nation is there which does not know them? And, nevertheless, for the purpose of promulgating them, JEHOVAH Himself descended and promulgated them out of the fire which burned even to the heart of Heaven.
Hence it may be evident that those precepts contain more things their bosom then those which appear in the letter; namely, that [they contain] things which are at the same time for the heavens; all things of the Word are such, because they are from the Divine. From this it appears where it is that the Word is holy, and what is meant by this that the Word is inspired as to every jot and apex and as to every twirl. Matthew v, 18; Luke xvi, 17."-A. C. 8862 (see also n. 8861).

     The words of Scripture in which the Divine Truth is clothed are things in which the LORD is to His Divine Human reigns universally! From Him they have their human form and adaptation to man, and this origin of their form and adaptation has proclaimed in the "first of the Word" the Ten Precepts and in their opening words: "I am JEHOVAH thy God," by which is meant, the Divine Human of the LORD. This is the all in all of the Word, and of every part of the Word; in every verse, word, in every jot, apex, and twirl. What is first in a series is universal, and imparts its quality to all that succeeds A first sight, a first sound, a first word produces a first impression on the sensory, and, thence in the memory. This place it holds, and from this place at affects all succeeding impressions.
     Upon the "first of the Word" follow all the Divine laws and statutes-all the law, the prophets, the Psalms, the Gospels, the Apocalypse. They all relate in their supreme sense to the Divine Human of the LORD. This being so, we have from the LORD the primary principle of all instruction, as means of accommodating truth to human minds, that the very first word of such instruction and die very leading of idea shall have respect to the LORD, the Infinite and Eternal; and, further, as a secondary principle derived from the former, that hi all teaching of any science or form of knowledge, the first thing to be imparted is a universal idea of the science into which all succeeding ideas may be introduced, and by which they may be thought into true relations to each other, so as to form one body of knowledge. In the Sacred Scripture the infinite universal of all is the literal Words: "I am JEHOVAH thy God." That is to say, I am the LORD, and all the Truths which follow are the LORD, in this successive appearing to men, and all the words that follow, are this Word in its successive presentations of the LORD'S appearing to men.
     In the Arcana we are taught:

     "That the Divine Human of the LORD is meant by JEHOVAH GOD, is because the Divine Itself which is in the LORD, cannot be seen in Heaven, and not even perceived, thus not received in faith and love but only the Divine Human. That the Divine Itself cannot be communicated with the Angels in Heaven, and still less with men on Earth, except by the Divine Human, is known in the Churches from the Words of the LORD in the Evangelists, where He says that He is the Door; that He is the Mediator; that no one can come to the Father but by Him; that no one knoweth the Father but He and that no one hath seen the Father, not even any image or him.
     "Hence, it is evident that it is the LORD who is here meant by JEHOVAH GOD; that it is also He who redeemed the human race, and liberated it from Hell, is likewise known. These things are signified by the words that follow, namely, by I have led thee out of the land of Egypt, out of the house of servants. From these things now, it is evident that JEHOVAH GOD, who spoke from Mount Sinai, is the LORD as to the Divine Human., That this is the first which is said from Mount Sinai by the LORD, is because this must reign universally in all and single the things that follow, for what is said first that as held in the memory in what follows, and that is regarded as the universal which must be in those things (that follow]," etc., etc.-A. C. 8864.

     If, then, child received by early instruction the Divine Scientifics concerning the LORD, the Divine Man as Creator of Heaven and Earth, the Creator of Man for Heaven, etc:, and have these Truths implanted in his memory, they will reign universally in all ideas subsequently introduced and having relation to the Heavens, the Earths, and Man on the Earths. His thought will begin with (he Truth in its beginning, and there will be given to his forming intelligence an affirmative principle to correct the fallacies of the senses and to place it in a true and orderly relation to the flume Wisdom; and, further this inestimable benefit will be conferred upon him-that the spirits and angels present with him will be of quality accordant with the Truth universally reigning in his forming mind. As a human child on Earth, the principle reigning with him will be that which reigns with the angels of Heaven, "of whom it is said that they are in the LORD." (See A. C. 8865.)
"MEN WANTED." 1887

"MEN WANTED."              1887

     THESE woks frequently met our eyes during our late civil war: they told us of a need and of how that need was to be supplied. War was in the land; to carry on that war we must have men-hence the call for them. And we knew how the men thus called were to be employed. They were to be soldiers, and, as such, to be what this title implied, and to do what the crisis demanded.

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Men were wanted, not things-brave men, faithful men, obedient men; they were to serve under authority and that trustingly; to fight for their cause under all sacrifices; to serve in the line of duty under all circumstances, to maintain under all difficulties and perils the purpose for which they were enlisted. All this was comprehended in these two words: "Men wanted." How we must have men in the conflict, men in the true sense of the word; how we wanted them in our need, is now a memory only. Yet there is a lesson to be learnt from this simple appeal by which we may well profit even now.
     For this is what the New Church demands now. With trumpet-like voice she says: "Men wanted!" Her call is powerful in its strength; her demand imperative. The LORD Himself announces this call. He wants men. Men to work for Him. Men to fight for Him. "JEHOVAH is a Man of war. JEHOVAH is His name" (Ex. xv, 3). As this Man of war He calls for soldiers in His cause, and sanctions and enforces that call by all that is implied in that name, "JEHOVAH." Can we not hear it, or are we closing our ears that we cannot hear Him?
     These men are wanted now, just now. The battle is upon us. The enemies are pressing us; we see them in our own hearts; we know of the fight within our own individualities; we smart under the wounds of the hells within us; we have to meet satanic and diabolic foes; foes full of vigor kept alive by burning hate of the LORD; foes wise and cunning in their knowledge of our weakness; foes whose end is to destroy the image of God in which we are created. Our own experience tells us how fierce is this fight, and how we need to be men in it. But it is not of this we would speak. These conflicts are within us: they pertain to us in our own proprium. It is of our duties in regard to the New Church that we would consider this call of the LORD to all who love Him, to all who know Him as JEHOVAH SEDAOTH, the LORD of HOSTS.
     For does He not thus call us? Does He not in the interests of that Church, of whose inception and combats against the dragon we read in the Apocalyptic vision, proclaim by his Providence "Men wanted. We must be blind if we read not His signals; we must be deaf if we hear not His voice; we must be dumb indeed if, thus seeing and hearing, we do not reply, each one for himself, "Here am I, LORD; send me.
     There is need of such a call. The New Church is in a fearful temptation, through which the LORD alone can bring hey. Apart from the individual weaknesses of her most devoted members, the very existence of the Church is threatened by- falsities tending, if not overruled by the LORD, to sap the very foundations on which she is built. There is no use for us to shut our eyes and say we cannot see the foes attacking our city, the-New Jerusalem, for there they are. The foundations of this city are all manner of precious stones, and their lucidity is being bedimmed. The Church truths of the LORD are being considered as of am all value with the suggestions of human intelligence, and unless the LORD come to our aid we shall be as Sodom; we shall be like Gomorrah. Is this a needless alarm? Let us look at our surroundings and see if there be not this danger. We can see two seemingly diverse forces warring against the stability of the New Church. We do not here refer to outside antagonisms, for, sad to say, the evils we dread are maintained within our own body. The foe is within the citadel of the city; the assault is from within, and not only from without.
     First there is that false notion of independence which would take from the Church all external form. Men say there is no need of any such organization. This would mean that the Church is simply an aggregation of individuals and in no sense a body. The weapons of this warfare are specious Man loves freedom. He likes to say, "My mind my kingdom is." He does not wish to be under authority; is not willing to bow to any dictate but that of his own rationality; therefore he is apt to know no authority whatever. He thus, if maintaining such ideas, while a professed New Churchman, would cast aside all that would seem to infringe upon his own liberty, as he would call it. He would reject the government of the ministers of the Church despite all that the Writings say on this subject; he may go further and say that there is no need of any ministry whatever, for in the New Church all are equal, and any man may at any time perform the functions of a minister. He has but one step more to take and to say that there is no necessity for any external form of the Church. Every man is a church in himself, they say. Most true, if that be not his own, but the LORD'S Church. Yet this is not the idea in his mind; he means he has no use for any outward organization whatever. He can read for himself, think for himself, and owe no allegiance to any one but himself. The New Jerusalem is but a sect like any other body of Christians; it does not come down out of heaven from the LORD, but, as far as he is concerned, originates within himself, and there he intends to keep it. Thus debarring the New Jerusalem of its bounding walls, it becomes common property; thus taking from the Gorand Man the body which is its form, there is no continent-what was within this form is now but a vapor, the breath of human pride has blown upon it and it is gone.
     Let us look at another class of principles bearing against the perpetuity of the Church. There are those who go further than this-for they go beyond the LORD Himself. They would seemingly inaugurate a system of inner light, of celestial insight, which would not only supersede the Church, but the Writings; nay, if pushed to an extreme, the LORD Himself. "This is a most dangerous think. We are all too apt to put our own proprium in the place of the LORD, but when we dethrone Him to substitute the muttering of "spirits" or the mere fancies of men, we are guilty of an awful profanity.
     Much more might be said as regards both of these classes, and still others may be adduced; but as faithful soldiers of the LORD, these two can employ our full time and efforts. We have nought to say in regard to the ones who maintain such principles; our spiritual warfare is not with men but with falsities, and against these we must fight. And how fight? Not by vituperation-not by impeaching motives-not by abuse and personal attacks. No. First let us get clear convictions of the truth of our positions, and then let us stand up for that truth to the end. "Je maintainderai" is a noble motto for our banner; let us then maintain. No matter what men may say-we may be "bigots" or "priest-ridden," we may seem to fail in our own self-respect-nay, to use a newly coined epithet, we may be "priesterlings" or anything else implying servility to this "new form of Popery." Be it so. What need we care so long as we are true men? We have something for which to fight-it is the New Jerusalem. We have a General in whom we can trust-He is the LORD JESUS CHRIST. We have an organization, an army fitted under God for its trust-it is the Church, the external, the continent of the Heavenly City of the Soul.

24


Why need we fear for names? Why shrink from duty because we may be misconstrued? No! in the Name of the LORD. No! a thousand times. Not by might, not by power, but by and in the Spirit of the LORD let us maintain the cause, come good, come ill.
     Oh! that the Spirit of the LORD would come down in the Church. Would that there were heard the voice from Sinai calling to the ends of the earth, MEN WANTED! We have a banner bearing on its folds the sacred name of cheer, "JEHOVAH NISSI," "THE LORD IS OUR STANDARD." Shall we let that fall in the dust? Shall we bear it to the front and keep it there? We shall if we be men, if we hear the call, if we prove ourselves faithful. The New Church needs not friends only, but sons-not politicians, but soldiers. We must enlist for the war-we must be resolute, earnest, faithful. We dare not temporize, we may not make concessions. The Truth of the LORD is our aim; the maintenance of that truth, kindly yet firmly, without malice but without equivocation, is our objective point. Oh! that the Church could waken to a sense of its duty-that it would free itself from the tyranny of self-derived intelligence and become free in the true liberty of the LORD'S own Church. How we need this! And we have to listen to hear the voice from heaven asking for men who can maintain, who will be truthful, who will scorn temporizing. The LORD open our deaf ears to hear that voice, shaking the heavens and the earth, crying in tones compared to which the thunder of Sinai were but as the whisperings of a summer breeze, MEN WANTED!
MORALITY IN CHRISTIAN COUNTRIES 1887

MORALITY IN CHRISTIAN COUNTRIES       G. C. OTTLEY       1887

     WE have often considered it a curious fact that while a great number of well-meaning New Churchmen are continually endeavoring to impress on the minds of their less credulous brethren what they are pleased to call the "gigantic progress" of the times, and how in all this "progress they see unmistakable- signs of approaches or approximations toward the principles and truths of the New Dispensation-it is a curious fact, we say, that writers who know nothing of a New Age in the New Church acceptation of the term and its supposed subtle influence over the world, should, from time to time, give a rude shock to the highly optimistic views we are referring to.
     Sometime back we took special trouble in collecting from various trustworthy sources the opinions of men of, the world with respect to the real "signs of the times."
     When our paper appeared in the Life we were under the impression that nothing stronger could be advanced by way of proving how thoroughly at variance the facts were with the opinions that some New Churchmen so tenaciously held.
     A recent article in the Fortnightly Review, under the heading, The Statistics of Morality, by H. Hayman, D. seems to have quite corrected our first and evidently mistaken impression. It is, of course, not our intention to live anything like a complete resume of this extraordinary article, since it contains some frightful facts which we should prefer not to quote, but which we should nevertheless commend to the attention of some of our readers. What we are desirous of doing, however, in this article is to place in juxtaposition some of the strongest statements of the Writings and the facts that are now transpiring in Christian countries in order that! the unbiased reader may see that the statements so often made in the Writings were appropriate not only token they were penned by the inspired scribe of the Church, but also are appropriate at this very hour. But before we set out on our task, we think it best to inform our readers that the Statistics of Morality are based upon what Von Oettingen brought to light in 1882 in his Moraistatistik, and in reference to which the writer in the Fortnightly Review does not hesitate to say: "This record shows the existence and traces the progress in modern society of certain elements which tend to its dissolution."
     It is to a consideration of some of these "dissolving elements," and, above all, to their causes, that we now wish to invite the reader's best attention. But, first, what did the LORD say to His Church through His chosen servant more than a hundred years ago? In the Arcana Coelestia, n. 1886 (Preface), we read:

     "Those who come into the other life from the Christian world are the worst of all, hating the neighbor, hating the faith, and denying the LORD; for in the other life hearts speak and not mouths. Besides, more than the rest they are given to adultery."

     It will be seen that this important passage closes with the most terrible censure conceivable. "Christians," we are informed, "more than the rest are given to adultery." "This was their state," some New Churchmen will exclaim, "but we affirm it is not so at present." Well, as "facts beat fiction," we intend to illustrate this principle in a striking manner by quoting freely from the article in the Fort nightly Review:

     "If a map of Europe," says Dr. Hayman, "were before us, shaded in proportion to the returns of known vice and crime, the darkest shadow would seem to rest exactly where the boast of intellectual light is greatest-in Saxony, the very shrine of modern culture, the fortress of free thought. We will proceed to put the figures due to Saxony throughout the criminal category before the reader first. Let us begin with the marriage tie and the home and trace down the dismal descent each successive stage. In all Germany there are about one per cent, of marriages dissolved, but in Saxony the rate rises to two and fifty-eight one-hundredths per cent. And here the actual number of such was one thousand and forty-nine in 1871, but in 1879 had grown to one thousand seven hundred and twenty-eight."

     After referring to this downward tendency in Saxony, Dr. Hayman then proceeds to remark with regard to Prussia:

     "The increase (of divorce) for three years in Prussia was nearly twenty percent, or about four or five times that of the population . . . . Germany, on the whole, most count as a Protestant power; here are the fruits of its ascendancy of private judgment carried out without reserve in private life. It is the infidel theory eating its way into the home circle . . . . womanhood finds a tainted atmosphere and withers down to animality."

     But as if this were not sufficient for the reader, Dr. Hayman adds:

     "More damning fact yet, the maximum rate of divorce follows that of education and anthetic refinement. In the city of Berlin, divorces more than doubled for both sexes in the thirteen years, 1867-80, and find their most potent stimulus in art and literature."

     But black as this tableau of the German moral status may appear, Dr. Hayman informs us that in some respects it is even worse with regard to France:

     "IN France," he says, "the tendency (to divorce) is yet more pronounced, where such 'superior persons marry as two and four one hundredth per cent., and divorce as twenty-three! France leads, and Germany follows in a headlong license of carnal sensuousness, and the theatre is fed with carrion plots of criminal intrigues."

     We see, then, that it matters not where our eye falls, whether in nominally Catholic France or nominally Protestant Germany, the picture is just as dismal-just as ghastly.

25


Indeed, with regard to Protestant Germany, the picture would appear to offer still more hideous aspects; for, as Dr. Hayman observes:

     "In Germany crime used to find a deterrent in home life, and married criminals were a minority of the whole number. They are so, perhaps, still; but are increasing their proportion, especially in the great cities. There can hardly be a more formidable index of tendencies than this. It looks as if the swollen current of evil were loosening, and shaking the foundations of society."

     But the reader must not suppose that the tale of modern degradation is now all but complete. Alas! no. We have another dreadful fact to take into consideration-it is that of suicide. In connection with this shocking tendency to set at naught all the Laws and Permissions of the Divine Providence, Dr. Hayman says:

     "Most portentious of all is the pre-eminence of Saxony in suicide. The number of Saxon suicides increased in 1874 to 1879 nearly fifty-six per cent., while the population was increasing only seven per cent. . . . Taken all around," says Dr. Hayman, this garden of the muses radiates moral pestilence at a rate that ancient Rome and ancient Corinth at their worst could hardly surpass. . . Saxony may probably challenge at heavy odds any spot of equal area and population in the whole world-civilized and savage, for proficiency in the collective depravity evinced by divorce, illegitimacy, suicide, general crime, murderous assault . . . and child criminality."

     But the record does not end here. We are told in the Writings that,

     "When any one does the duties of his own calling sincerely uprightly, justly, and faithfully, the community subsists and persists in its good; and that this is to be in the Lord, because all that flows in from the LORD is use." D. L. W. 431.

     Where, therefore, men do not, perform the "duties of their calling sincerely, uprightly, justly, and faithfully," it is to be inferred that they repudiate everything Divine,- whether they go to Church or not, or keep up some
show of State religion.

     "As regards the classification of crime," observes Dr. Hayman, "offenses against property in the eight old provinces of Prussia increased from 1871 to 1877 by nearly fifty per cent. . . thus falsified accounts showed cent per cent-fraudulent bankruptcy nearly one hundred and fifty per cent.-official frauds over three hundred and fifty per cent. of increase . . . Perjury within the same limits of time and place was more than doubled; breaches of public order grew by nearly seventy-five per cent., and counterfeited identity by nearly two hundred and fifty per cent."
               -- I

     And by way of showing the causes that had contributed toward bringing about such a state of things Dr. Hayman adds:

     "The moral balance of Germany was disturbed by victorious war . . . in all classes of society men plunged into guilt to share more largely in the spoil. Nothing demoralizes a nation so fast as a glut of victories. There was all the loot of the French milliards to be scrambled for, and the auri sacra fames seized on the Fatherland. Hence the sickening catalogue of sins of the balance-sheet and the clearing-house, as if fraud had bitten the very root of national morality."

     Having now, we trust, satisfied the reader as to the actual state of things on the all-important points we have been endeavoring to bring before him, let us ask ourselves as New Churchmen what causes could have operated in bringing about such an appalling climax? Shall we say the wider diffusion, through the press and other channels, of the Divine Truths of the New Dispensation-.of their more extensive reception at the hands of men and women in Christian countries. The writer in the article of the Fortnightly curiously enough, does not appear to have recognized such operating causes. He affirms:

     "Infidel theories regarding man and nature, rising into barren and naked materialism, have acted with a solvent and mordant power upon Franco-German society, and we have here the results. It is interesting, especially in respect of suicide, but also of crime generally in Germany, to compare the spread of the philosophy of despair-pessimism. Precisely during the years which our table of suicide covers, Von Hartmann, as the popular exponent of Schopenhauer, was rising to the zenith of favor with the German public. Between 1870 and 1878 his best known work went through eight editions. It formulates the theory of which suicide in cold blood is the outcome-a veritable gospel according to Judas, preaching the noose and the precipice."

     But it may be asked, what moral do you, as a New Churchman, intend to draw from such a catalogue of am palling facts? The first lesson we should he inclined to draw is this, that men and women are never radically the better) morally or intellectually, until they are regenerated; for, as the Writings inform us:

     "Hereditary evil is such that every one who commits actual sin acquires to himself a nature therefrom, whence evil is implanted in his children and becomes hereditary. Consequently it is derived from every particular parent; from the father, grandfather, great-grandfather, and ancestors in succession, and is thus multiplied and augmented in each descending posterity, remaining with each, and being increased in each by his actual sins, and never becoming dissipated or losing its baneful influence except in those who are regenerated by the LORD."-A. C. 313.     -

     This, then, would be the first lesson we should be inclined to draw; and in reference to Christian countries of our day we should we also inclined to say, that whatever progress on the material, natural plane there may have been during the last hundred years, men, as a whole, are now what they were a thousand years ago in tendencies or in character, modified or concealed as all this may be by the civilization of the present day; and further, that no amount of culture, whether on the so-called esthetic or scientific plane, can ever make them any better until they suffer themselves to be "born again" of the Truths of the Word as unfolded by the LORD in His Final Revelation. But independently of taking this view of the subject, we should be inclined to go still further in the light of revealed truth. The Writings affirm that at the time the LORD effected His Second Coming by making an "immediate revelation" of Himself (H. H. 1) "that the Christians were worse than the Jews" (S. D. 5978), "that all of the Old Church excepting the remnant called the Elect were removed from heaven and in a sort of inundation of their interiors" (A. C. 4423), "that falsities and evils grow continually in the Church once perverted and extinct" (A. C. 4603), and that those who belong to this category "become as Pagans who have no religion" (A. R. 750).
     Now, if we weigh carefully the facts that the article in the Fortnightly embodies-only an insignificant portion of which we have been able to quote-we shall be in a position to see, first, that not only are the Divine Truths of the New Dispensation not "permeating" or "leavening" the old Consummated Church, as is falsely contended for inmost of our periodicals, but that those who are its members (whether professedly or otherwise does not affect the point) are at this day altogether in that state which the Writings describe with such painful detail. Secondly, that any increase, development, or establishment of the New Church in the future must be looked for, in the main, from within its own borders, and not among those who are" interiorly . . . depraved in disposition and nature" (S. D. 4772), who "love the evils forbidden [in the Decalogue] and so, the falsities favoring them" (Doctrine of Life, 64), and who, for that very reason, must hate and reject the LORD-the infinite Dispenser of those Divine Truths of the Second Coming, without an acknowledgment of which, in heart and in intellect, there can be nothing of the Church, and hence nothing of Heaven.
G. C. OTTLEY.

26


Notes and Reviews 1887

Notes and Reviews              1887

     THE publication of The New Church Herald has been discontinued.
Title Unspecified 1887

Title Unspecified              1887

     THE Messenger in its issue for January 12th remarks that "the modern Church has very much ceased to be a Church, but has become instead little more than a moral and social society."
Title Unspecified 1887

Title Unspecified              1887

     THE General Church of Pennsylvania, whose home office is at 1700 Summer Street, Philadelphia, has published a tract entitled Death and Eternal Life: a Sermon on the Resurrection and the Judgment, by the Rev. L. H. Tafel.
Title Unspecified 1887

Title Unspecified              1887

     Refornationsblatter, published in Germany at irregular intervals as a semi-New Church periodical, has been discontinued. Die Neue Kirche (The New Church), a new monthly, under the editorship of Mr. Albert Artope, of Berlin, will succeed it.
Title Unspecified 1887

Title Unspecified              1887

     UNDER the title of The Ecclesiastical Spirit, with a few illustrations, by B. F. Barrett, this gentleman reprints, in pamphlet form, a series of articles occupying forty-three pages of the New Church Independent. The cover bears an answer to the Rev. S. C. Eby. The pamphlet is commended to students of literature as a hand-book of the invectives and railing adjectives which a kind and loving Brother can use against the Academy and against the Life without compunctions of conscience.
Title Unspecified 1887

Title Unspecified              1887

     TO THE many and varied subjects of Part 8 of the Concordance, those of Part 4 form quite a contrast. While there are eighty-seven headings in Part 3, there are but eight in Part 4; but how exhaustive the references! To the ten pages on "Angel" noticed last month, there are added thirty-six, if we include "Angel of Jehovah," and Angelic Spirit," to which are devoted two pages and a half. "Anger" fills over five pages, and five pages of the subject "Animal" conclude the number.
Title Unspecified 1887

Title Unspecified              1887

     WE quote the following from The Druggists Circular, one of the oldest and most responsible trade journals in the country; "The effects of Prohibition on the drug trade, as noted by a practical pharmacist in Worcester, Mass., where it is of comparatively recent introduction, shows that it increases the number of physicians and drug-stores, as well as policemen and detectives. * * * After a close observation the gentleman referred to gives the opinion that more and stronger liquors are drunk than before Prohibition went into effect, and that there is more drunkenness."
Title Unspecified 1887

Title Unspecified              1887

     THE statement made last month, that in Mr. Smyth's "Footprints of the Saviour" there is no reference whatever to Swedenborg, the New Church, or to the fact of the Second Advent so no prejudices will be shocked by it," needs modification. There is no reference to the New Church, or to the fact of the Second Coming, but at the bottom of the last page of the Appendix there is the following note concerning Swedenborg: "The doctrine of the Son of Man contained in this book is that which is elaborated in the theological writings of Swedenborg. To him the entire Scriptures were the revelation-of one great central truth, the supreme divinity of the LORD JESUS CHRIST." While we overlooked this it has, as we are informed by the author, "been noted and stated by the reviewers of the book in both the religious and secular journals."
Title Unspecified 1887

Title Unspecified              1887

     THE Journal of the Thirty third Annual Meeting of the Ohio Association, held in Toledo, October 8th, 9th, and 10th, 1886, makes a pamphlet of forty-eight pages. The minutes are more full than Is usual with our Association, giving abstracts of several speeches. A feature of the reports of ministers is, that they contain records of baptisms, confirmations, marriages, and funerals. The Journal contains a table of "Statistical Reports of Societies," and a Directory with the names of places where there are societies or isolated receivers. The Journal gives the Association five ministers and one licentiate; two of the ministers, Messrs. Sewall and Barler, have since removed from Ohio. The Journal records an innovation in church government made so silently that it might be easily overlooked-out of the sixteen delegates, one-fourth were women.
     Some interesting statistics concerning the Philadelphia First Society" are given in the abstract of one of Mr. Giles speeches.
Title Unspecified 1887

Title Unspecified              1887

     Two ways of looking at Life: "Here also we may mention the great pleasure we have in receiving each month a copy of the New Church Life from America. This is a genuine New Church paper, containing solid food in a very interesting manner, Sometimes its criticisms seem hard to the natural man in us, but we invariably find that its voice is supported by the unerring testimony of the Doctrines, and therefore we cannot rightly quarrel with it. We strongly advise all who desire sound teaching to read it." -(Manual of the Camberwell [London] Society.)
     "New Church Life, inspired by . . . a proud, arrogant, conceited, domineering, bitter, contemptuous spirit-a spirit altogether unlovely, exhaling none of the fragrant perfume of heaven, but some of the worst and most offensive stenches of the realms below . . . The same spirit reveals itself in sneering, derogatory, and unjust remarks about all who are known to view it with aversion mingled with pity." (Compiled from the utterances of an Anti-ecclesiastical Spirit.)
Title Unspecified 1887

Title Unspecified              1887

     Autobiographical Notes and Lectures, by the Rev. Sam. Edger, B. A., of Auckland, New Zealand (London: W. Ibister), is a posthumous publication edited by the daughters of the author. Mr. Edger appears to have been one of the "pseudo-celestial" genius, and pronounces the teachings of the Writings, with but two exceptions, as perfect. Naturally so, he ingenuously states, for, with these exceptions, he had not found a single doctrine which he (Mr. Edger) "had not already drawn from the New Testament, studied from childhood apart from all commentaries."
     The work includes three lectures on "Swedenborg"-"The Man," "The Seer," and "The Interpreter of Religion." There is no need to discuss the fallacies concerning Spiritism, Organization, etc., etc., which they contain, when it is that the two exceptions which he makes to his approval of the Doctrines of the New Church are the Doctrine of the LORD and the Doctrine of Correspondence. For it is absolutely impossible to do other than fallaciously recognize any true Doctrine apart from that of the LORD, which must be the centre of all that can be called New Church (B. E. 40, D. L. W. 18.)
Title Unspecified 1887

Title Unspecified              1887

     "AN Introductory Service for the Admission of Young Persons into Formal Connection with the Church" prescribes a rite by which youths of fourteen years and upward are admitted into the Church as Junior Members, with the privilege of partaking of the Holy Supper, and practically takes them away from under the care and tutelage of their parents. This is a "service" altogether unwarranted by the Doctrines, and it cannot but prove injurious to the youth on whom it is inflicted, and on the Church which permits its performance. The Holy Supper was instituted for those who in freedom according to reason repent of their sins. But freedom and reason can be predicated only of the adult. "Twenty is the state of the intelligence of truth and of good, for man, when he comes to the age of twenty years, begins to think of himself; for man from first infancy to extreme old age undergoes many states as to his interiors, which are of intelligence and wisdom; the First state is from birth to the fifth year of his age; this state is the state of ignorance, and of innocence in ignorance, and is called infancy: the Second state is from the fifth year of his age until the twentieth; this
state is the state of instruction and knowledge, and is called boyhood: the Third state is from the twentieth year of his age sixtieth, which state is the state of intelligence, and is called adolescence; youth, and manhood: the Fourth state is from the sixtieth year of his age, etc., etc.

27


That the second state is the state of instruction and knowledge is evident; this state is not yet a state of intelligence, for the boy at that time does not conclude anything from himself, nor does he discern between truths and truths, nor, indeed, between truths and falses from himself, but from others; he only thinks and speaks matters of the memory, thus from knowledge only, nor does he see and perceive whether it Is so, except from faith in his master, hence because another has said so. But the third state is called the state of intelligence, because then man thinks from himself, and discerns and concludes; and what he then concludes is his, and not that of another; at this time faith begins, etc." (A. C. 10,225.) This whole paragraph in the Arcana should be read attentively, as it bears directly on the subject.
     May not the lack of attendance at the service of the Holy Supper in England be in part attributable to the premature admission of young people to the Most Holy Sacrament?
CHURCH IN SWEDEN 1887

CHURCH IN SWEDEN              1887

     SVEDENBORGIANISMENS HISTORIA I SVERIGE UNDER FORRA ARHURDEADEL. (History of the Swedenborgianism in Sweden during the Last Century.). By Robert Sundelin, Professor of Theology at the University of Upsala, 1888. Academical Press. W. Schultz.

     THE position of the established Church of Sweden toward the New Church has ever been of a most peculiar character and without a counter part in any other country, Swedenborg's own father being one of the highest dignitaries of the Church of Sweden, and his name a shining light in its ecclesiastical history; the fame of Swedenborg himself being inseparably wrought into the annals of Sweden as that of one of her greatest scientists, philosophers, and patriots. Swedenborgianism being the only religion named after a Swede, and therefore considered as the only "sectarian" offshoot from the Swedish Lutheran Church, and finally a surprisingly large number of the most prominent ecclesiastics, authors, poets, scientists, and statesmen having been pronounced "Swedenborgians"-all these circumstances naturally have conduced to place the Old Church in Sweden in a singular position toward the New-always perplexed, at times expectant and patronizing, at other times fearful and persecuting; always, however, watchful and interested.
     In no other country have the Doctrines of the New Church made such an impression upon the pages of its history as in Sweden. In no other country have been made so many, so continuous, and, we may say, so successful attempts to insinuate the New Doctrines into the old established organization. In no other country has an ecclesiastical revolution in favor of the New Church been plotted. Nowhere else has the New Church been made a national affair.
     The history of the New Church in Sweden, though as, old and even older than anywhere else, very eventful and exceedingly interesting and instructive, has hitherto been very little known to the sister Churches in England or America. Excepting a few scraps of news or occasional letters to be found in New Church periodicals of the past, nothing was known of the history of the Church in Sweden until the publication of the Documents by Dr. R. L. Tafel. In that work we may indeed find a rich source of instruction concerning our subject, but those of its documents which refer to the history of the New Church in Sweden are not in a connected form, are rather incidental, biographical notices of certain New Churchmen than historical treatises, and, moreover, do not cover the whole ground. Besides the Documents, the most important work to consult is that of Dr. A. Katel, The New Church and its Influence upon the Study of Theology in Sweden. This work has never been translated into English, and although in favor of the Church and decidedly interesting, it is not quite reliable, being written from a rather too personal standpoint and based more upon traditions than upon facts.
     Of the accounts given in M. Chevrier's L'Histoire de la Nouvelle Eglise and Dr. Bayley's New Church Worthies we will not here speak, these latter, at least so far as concerns Sweden, being pleasant gossip.
     The work before us, the History of Swedenborgianism in Sweden during the Last Century, comes, therefore, as a very welcome addition to the scanty supply from which a future historian may draw information concerning an important era of the New Church in Sweden.
     The work is a most remarkable one, and, as far as we know, unique in character. An exhaustive treatise of two hundred and eighty-eight pages on a particular part of the history of an "obscure sect," by a Professor of Theology in a National University of pronounced orthodoxy, is certainly an astonishing phenomenon, and can be accounted for only by the above-mentioned peculiar position of the Swedish Lutheran Church toward the New Church. Of this position the author is a very fair exponent. Though he evidently is very much interested in his subject, it is difficult to conclude as to his own views of the truth of "Swedenborgianism," and this, in fact, to such a degree that he leaves one undecided whether he is a friend in disguise or an enemy in the dark.
     The purposes of the book the author sets forth to be the following:
     1. To fill a lack in literature by the presentation of a connected history of Swedenborgianism in Sweden, founded upon studies from original documents.
     2. To show that Swedenborg, even as the founder of a new religion, was a man very wise in worldly prudence, and that he had quite an active hand in the establishing of the New Church.
     3. To prove that the "Swedenborgianism" of the last century performed an important use as a reaction against the widespread materialism and infidelity of the French school on the one hand and the bigoted and narrow-minded objectivism of orthodoxy on the other.
     4. To shed new and additional light upon one of the most interesting eras of Swedish ecclesiastical history and impartially to depict the doings and characters of both the friends and the enemies of the New Church during this time.
     This neutral character the author evidently endeavors to maintain throughout the book, and has on this account not escaped the censure of the Swedish critics, who plainly hint that Professor Sundelin is more of a friend of Swedenborgianism than he himself cares to have known. The lukewarm endeavor of the author to be fair to both sides leads him, however, to be fair to neither, and deprives the work of any real value other than that of a systematic historical presentation or of a collection of documents or reference. No conclusive points are reached, and the author unquestionably fails to establish the truth of most of his propositions As an interesting book to the general reader, and as a work of real importance to the historian, the treatise wills nevertheless always remain.
     The book itself is divided into five chapters, treating respectively of (1) The "Swedenborgian Doctrines; (2) Swedenborg's own activity and propaganda in spreading his Doctrines and establishing the New Church; (3) The Swedenborgian religious trial in Gottenburg, 1768-1778; (4) The history of Swedenborgianism in the diocese of Skara; (5) Swedenborgianism at the Court of Gustavus III and the controversy with the French Academical school in Sweden.

28


SCHOOLS OF THE ACADEMY 1887

SCHOOLS OF THE ACADEMY              1887

     THE Philadelphia Schools of the Academy of the New Church assembled on December 21st, at 1700 Summer Street, for the purpose of closing the first half of the school year. The service consisted of Prayer, heading of the Word, and the Singing of Hebrew and English Anthems. Chancellor Benade made an address, the following report of which is based upon notes taken during its delivery:
     "We have met for the purpose of closing the first half of the school year. We desire to express in external form, by prayer, the reading of the Word, and praise in song the thought and feeling in our minds in respect to what the LORD has done by enabling us to have this school. To the teachers it is the LORD'S gift of the work of educating; to the scholars it is His gift of duty, His gift of preparation to do their work when they are grown up. For these gifts we praise and thank Him. We owe this to Him who is the Giver of every good and perfect thing.
     "Not long since we received from the. Head Master, and from the teachers of the Girls School, an account of your work, and were pleased with what we heard.
     On the whole, the record of every scholar was a record of improvement. We are glad that you have made use of your opportunities and have grown and are improving. We thank the LORD for this, and you also need to thank Him for giving you the will and the power to do as you have done.
     "In the doing of the past term is the promise of things better for the next and succeeding terms-the promise that you will learn more and better, that you will be faithful and obedient, giving your teachers more of your duty and your affection. By degrees you will give your obedience gladly and affectionately, because of your love for your teachers, for your parents, and of the LORD.
      "We have before us the Christmas celebration and its attendant vacation. The vacation we have made longer than usual, in part to express our satisfaction at what you have done. In the past months you have given your teachers great pleasure; they have been happy, and in this happiness the LORD has given them a reward for their labor.
     "We believe that you have made a good preparation for the time to come. Employ, then, the vacation in the right way; bear in mind that in it occurs the great festival of the LORD'S Church when is celebrated the LORD'S Coming to the earth to redeem men from the power of evil spirits; to restore them to the liberty of receiving truth and good from Him and to enable them to be saved.
     "Bear in mind that your vacation has part in this. Perform all that you are required to do in your own households. The LORD, when a little boy was obedient to His parents He was obedient in every thought and affection, such as you must have for your parents and for those who have charge of you When His work was accomplished here on earth He had performed the work of redemption, He had set free the intense love and wisdom and thought of the angels to give freely what they receive freely from the LORD.
     "Let your thought come down the ages for over eighteen hundred years from Judea in the as an near to our own time, to about one hundred years ago, when the LORD came again to do a work similar to that which He had done before; to liberate men again, to clear the Spiritual World again, to separate the good from the evil, to permit the evil to go to hell, and to elevate the good into heaven.
     "Since the Second Coming of the LORD the heavens are in a complete trinal form. He came to establish a Church on the earth-at the First Coming to establish the Primitive Christian Church, and at His Second Coming to establish the New Christian Church, which is to be connected with all the heavens. As the New Heavens, formed by the LORD at His Second Coming, are in a complete form, so now those heavens can flow into the Church on earth which corresponds with them, and the Will of the LORD can be done on earth as it is done among the angels in heaven.
     "When celebrating Christmas, think, therefore, that the LORD has come twice: First, as Man born among men, and now in as the Divine Man through the man Emanuel Swedenborg, whom He educated from earliest infancy that He might reveal His will through this instrumentality, so that the Divine Truth as it is in heaven may be the Divine Truth on earth, rationally received by men, forming a Church in which the LORD is acknowledged as the Only One, and the Word is understood even by children in their way, and which all will learn to understand better even to eternity. The Truth, as we now have it, is the Truth as the angels see it. They rejoice at the end of the Old Church and at the beginning of the New Church, because now is given the most excellent Revelation that has been given since the creation of the world. This Revelation, given to us in the Writings of Emanuel Swedenborg, contains the Spiritual Sense of the Holy Word.
     "When celebrating Christmas, remember that the Second Coming of the LORD included a second Redemption and the establishment of the last and crowning Church as the LORD'S Infinite Gift of Mercy to all the human race, even to those who do not acknowledge Him. To them, as to all, it is the best thing that the Lord has made His Second Coming in Books, by which He instructs us so that we may know His will; and knowing, do it; and doing, live.
     "Your school is a school of this New Church. This school is established by the LORD, as the Church has been established by Him. In it the first thing must be to acknowledge Him as Infinite Love, Mercy, and Good, and the last thing to acknowledge Him in doing His will, in loving the neighbor as ourselves and more than ourselves, and in loving the LORD above all. Doing His Will is the last and acknowledging Him is the first. The school is established to bring these two things together, for this is the end of the education of all men and of children, that they may befitted to become members of the LORD'S New Church.
     "This school, in which you are scholars, stands alone in this peculiarity, that the first and last of it is the acknowledgment of the LORD Himself in the Revelations He has made, that as the Revelations, so the Writings that contain them are His own, and what they contain is the LORD'S Word to His New Church.
     "Everything you are taught is taught with the object of leading you to acknowledge the LORD and see His Will better day by day.
     "Think of your school and love your school in this way-as the LORD'S gift.

29


To us He has given the duty of conducting the school. We delight in it and would not be without it. Our love for it and for you prompts the hope that there may be among you the teachers of this school in the future who will take our places when we pass away. For this we wish so to prepare you that you may do the work a great deal better than we can do it. Love then this school, do your best for it, and think of it as the best. It is very imperfect, its appliances are far from complete, but this it has above other institutions, be they ever so great and rich and well appointed: that here the LORD is acknowledged, taught, and worshiped in His Second Coming; so acknowledged, taught, and worshiped in every science, in every study, in every occupation you here pursue. You could not have received from Him a greater privilege. Accept it, but not in a boastful spirit; let it render you more humble in striving to do your best and in giving as freely as you have received; in loving as you have been loved, and in thinking as clearly and strongly as has been thought for you.
     "Cherish a patriotic love for your school. A patriotic citizen loves his country better than others, obeys her laws, performs his duties and uses faithfully, and when his country asks him to serve in public offices he is ready-ready even to lay down his life for her if necessary. The love of country becomes in heaven love of the neighbor and on earth it becomes love of the Church. With you it will be love of your School. This love will prepare you to do your duty and to take your places, when you become fathers and mothers of future generations, in doing for others as has been done for you.
     "May this reach your thought and accompany you in your vocation. Remember what the LORD has done and what He wants you to do-return to Him what comes from Him. For every good gift be willing to give in return. If you will act on this principle, as our School grows on you will give to us more than we can give to you." You will make it so happy for us that we shall want to work in it as long as we possibly can.
     "Carry this thought with you; speak of it to your parents and friends. It will help you to become better scholars and to form in you true characters. Strive to become honorable men and women, behaving with decorum and propriety, not because you may want to seem better, but because you desire to be better and to speak the words and do the deeds of those who love the neighbor as themselves and better than themselves, and who love the LORD above all."
     After the Chancellor's address, Professor Pendleton stated that there had been a conspiracy. He knew the chief conspirators, and might give names. The conspiracy, however, would not lead to a rebellion, unless the Chancellor rebelled. He (Professor Pendleton) had been asked to represent the Girls School in this matter and had accepted, as it was always very pleasant to assist the ladies. There was a youthful artist in the Girls School who had made a present to that Department, and the other girls had helped to make the gift more complete by having it suitably framed.
     Here Professor Pendleton unveiled a very fine crayon portrait of Chancellor Benade, and after the enthusiastic applause which greeted the beloved Chancellor's features had subsided he received the picture formally and made some affecting remarks concerning the Chancellor's work.
     The Chancellor, in reply, expressed his most hearty thanks and reciprocated the affection shown him. He then stated that a glass-manufacturer in Pittsburgh who took great interest in the work of the Schools had sent a number of paper-weights made by a New Church workman in his factory, and the distribution of these to representatives of the various departments of the Schools brought the exercises to a close.
EMOTIONAL VICISSITUDES 1887

EMOTIONAL VICISSITUDES              1887

     A LOVE CHRONICLE, BY THE AUTHOR OF "AN EXPERIENCE," ETC.

     CHAPTER II.     

     'Twas Years Since Last They Met.

     ON the Sunday morning following the conversation between David and Harry reported in the last chapter, the latter sat alone in a chair under the green, wide-spreading old trees. It was a warm, bright, and still summer day-so still that everything seemed to be keeping the old-fashioned Sunday save the bees that buzzed around the honeysuckle vine at the end of the porch; but the bees carry on their work in such a steady, persistent, and serious manner that it does not convey the idea of work, but of duty that must be done.
     Harry's dress was in strong yet somewhat indefinable contrast with David's, who shortly appeared and took a seat near him. The material in the garments of both was fine, yet Harry's sat on him with pleasing, easy grace, while David seemed somehow uncomfortable. "Man by his garments also," we are told in the Apocalypse Explained (n. 951), "has communication with the societies of heaven "according to the material, the form; and the color is the communication.
     Just here I see a problem dimly looming before me-a problem that theologians must solve, if it be solved. The New Church, as a whole, has discarded dead black in dress, but beyond this point her children go band in hand with those of the Old, and, as a rule, are not so well dressed, as "well dressed" is commonly understood. There are exceptions, of course, but these reach the level of the world's best dress and do not surpass it. Perhaps lit is by means of this beautiful and harmonious external that the world has somewhat of communication with heaven and is kept in a state of external order. When one enters a room that is unusually elegant, there is a something about it that causes one instinctively to step softly and lower his voice. Its beauty is a restraint.
     As it drew near ten o'clock Harry arose and said he would order out his horse and buggy.
     "Nonsense!" exclaimed David. "Let us walk."
     "But I most decidedly object to dusty country roads on a hot day."
     "We can cut across the fields."
     "We can do a good many things, but in the present instance we will drive to church like two respectable Christians, and thus avoid the necessity of having to stop at the church-door to flick the dust from our shoes and of appearing among the devout in a red and mussed up condition."
     They drove into the town, and, after the horse had been turned over to the care of the hostlers of the American House, Hairy asked:
     "Which shall it be-the Old or the New?"
     "The New, of course."
     "You will stand a better chance in the Old," said Harry," and when David looked at him disputatiously he hastily added: "I don't refer to spiritual things of course, but to the lady." David's only reply was to turn his steps toward the New Church Temple, which was situated on another street.

30



     It was a pretty little building surrounded with trees and flowers now in the prime of their summer beauty. David's heart expanded when he came in view of it, for it had been the spiritual home of his early life. Everything looked familiar to him, yet mingled with the sense of familiarity was one of strangeness. The building looked unchanged, even to a cracked pane of glass over the door that, he remembered was his boyish handiwork; but it seemed to him smaller. There was a new fence, he noticed, and the trees were all larger, yet familiar, as when we recognize in the man the boy from whom we once parted. Inside the building nothing was changed, though everything here, too, seemed to be much smaller than it appeared in the old times. The greatest change was in the people. Some he recognized at a glance, but with others it took time to recognize in the manly faces of the present the boyish faces of the past. His heart beat strongly when he turned his eyes to a well-remembered pew. No, she was not there, and he sighed to think that she should have strayed away, even temporarily, from the living Church. He knew her heart was right, for he remembered her sweet and artless love for the true Church in the old days. There were two ladies in the pew and he knew one of them at a glance. Cora Sedgwick was little changed. She looked slightly older and, David thought, with a little apologetic feeling, as homely as ever. She never had been a beauty, and he remembered her as a thoroughly amiable and honest girl, cheerfully willing to help when there was any work to be done, and who seemed to get a good deal of healthy enjoyment out of life. She had never been sought by lovers, and even in the long ago had been in the habit of an old man" saying, "I'm to be an old maid."
     As he looked at her with a kindly feeling, the thought came to his mind that she had spoken the truth. The slim, blue-eyed sylph he so longed to see was not there, and he felt an unreasonable indignation at the lady who occupied the place she was wont to adorn. This usurper was rather gaudily dressed, and her bonnet was so overloaded with pronounced] colors as to make the neat head-dress of the self-styled "old maid" beside her seem absolutely pretty. He also noticed that she wore flat, straight bangs, reaching down almost to her eyebrows, instead of that delicate fringe of hair that adds so much beauty to a woman's face. He turned impatiently away and tried to fix his attention on the services, but his mind was so full of other things that he could not. After the benediction a good many people came and shook hands with him, and he was introduced to some who were new-corners since his time. After awhile he found himself near Miss Sedgwick and he asked:
     "Do you remember me?"
     "Oh! yes," she replied, smiling and giving him her hand. "I knew you the moment you entered the church with Mr. Hale. I was taking a look around to see if there were any strangers present."
     "I hope you do not class me with the strangers"
     No; we all regard you, as one of us, though you have been away for a long time."
     That is very gratifying," he replied, "for I feel and want to be at home here. I recognized you at once. You are but little changed."
     "I am considerably older," she said, laughing.
     "O dear, Coral don't talk of age," said the lady who had sat beside her and who stood near them now. She turned to David and asked:
     "Don't you recognize me, too?
     He looked and then he knew her his loved Flora!     Harry's conversation on the afternoon preceding came to him in a flash, and he knew that for years he had been loving a creation of fancy and not a living woman. In the same instant he realized the fearful mistake he had made in flying from his native place instead of remaining and bravely accepting his seeming loss and living it down. His idol had fallen the instant he saw the real on which it was founded. With an effort he kept from betraying his feelings as he took her extended hand, and replied:
     "Yes-Mrs. Jonson.
     "Mrs. Jonson! La! how strange that name sound from you!"
     "I believe I never addressed you by that name before."
     "No; you went away and hid yourself from all your old friends," she pouted, and turned to Miss Sedgwick and said: "Did you know that David-I mean Mr. Brown-was once a beau-oh I-"
     She broke off suddenly and put her handkerchief to her face in great confusion, though she glanced at his solemn visage from over its folds.
     Poor David I how miserable he was, and how he longed to implore Miss Sedgwick not to go, when she turned away and left him alone with his Flora.
     Just here I wish to forestall a possible objection, or, rather, I wish to put up a defense for this foolish David. It is the custom of tale-tellers to picture their heroines as young and beautiful as pen can make them. Occasionally one of the craft departs from this old custom and starts with the proposition that his heroine is neither young nor beautiful; but the sagacious reader will notice that after this unpleasant announcement the stumbling author tries by every means to make the reader believe that a fib has been told about the heroine. This inconsistency may be explained in this manner: No woman is homely or old in the eyes of one who loves her. What we call beauty-i. e., external attractions-is not beauty at all unless it corresponds to an internal beauty. The unattractive soul is soon seen through the attractive external, and thus love that is worthy of the name departs. On the other hand, if the internal be beautiful it shines through its homely external and glorifies it, and then the blundering novelist sees that he has made a mistake and tries to rectify it. The old adage, "Beauty is but skin-deep," is false; beauty is soul-deep.
     My poor, blundering David had made a mistake. The soul of his sweet little sylph of seventeen was not beautiful. Her garments showed a lack of taste and refinement in it and told of the presence of a glaring gaudiness instead; her affectations of the pretty pouts and tricks that become the undeveloped soul of seventeen when accompanied by an attractive external now showed as mere silliness, and her talk evidenced a shallow and hopelessly commonplace character.
     They walked out of the church together and she kept up her "sweet and artless" prattle, just as she used to ten years before; but now he realized how thin and weak it had been then and was now. Outside of the building he found Harry and Miss Sedgwick waiting for him, and his companion, Mrs. Jonson, made some coquettish remarks to Harry, and he responded with a little lazy flattery, with which she seemed pleased.
     "Cora," said she, as they started homeward; "you must invite David-Mr. Brown-and Mr. Hale to meet your friend who is coming next week. They say she is awfully pretty Mrs. Jonson went on, addressing the two men and I expect she will cut out all of us Columbia girls."
     "Oh I no, Mrs. Jonson; not all," replied Harry, giving her a look that caused her to tell him that he was "Dreadfully wicked, and ought not to talk that way-ought he, David?"-to which David replied, absently, I don't know."

31



     Miss Sedgwick gave the invitation, which Harry accepted and then took the silent David home.
     [TO BE CONTINUED.]
NARCISSUS OF THE FARMYARD 1887

NARCISSUS OF THE FARMYARD              1887

     ONE calm afternoon when all nature seemed asleep, and the still waters of the pond reflected the blue sky and the fleecy clouds, the Horse noticed one of the geese standing beside those waters in a contemplative attitude. He had often noticed this same goose thus engaged, and was moved to ask his friend, the Gray Goose, who happened to be passing on his way to the barn, for an explanation.
     "He loves to contemplate the image of himself that on quiet days like this is reflected from the clear water," was the reply.
     "Himself?" said the Horse, questioningly.
     "Well, you see," was the response, "his is a refined soul, and he sort of sees in the reflected image an idealization of the essential nobility of goose-nature. You ought to hear him talk; it makes one have a better opinion of one's self; for he shows that, deeply hidden under our faulty external character, lies our true nature, which is noble, pure, and good; that these qualities constitute our very self, which contemplation and lofty purpose can develop. I myself have frequently been so moved by his high-and lofty words that I have gone down to the pond and contemplated my own image shining therein.
     "Well?" again queried the Horse.
     "Well, somehow or another it wouldn't work. I could only see myself, and you know I'm not a very handsome goose; and, besides, the first thing I knew I would get to watching the white clouds floating in the blue sky, imaged in our little pond; and forget all about my noble nature; so I gave it up." Saying this, the Gray Goose marched off toward the barn.
LETTER FROM ENGLAND 1887

LETTER FROM ENGLAND              1887

     Communicated.

     [Inasmuch as in this Department Correspondents have an opportunity to express their individual opinions, be they in favor of the principles on which New Church Life is conducted or adverse to them, the editors do not hold themselves responsible for any of the views whatever that are published therein.]


     THE question heard on every hand in circles of thoughtful New Churchmen is, "Where's Life?" The post brought us many things in advance at Christmas tide, but we looked in vain for New Church Life for December.*
     * Owing to an error somewhere in the Post Office.-EDITORS.
     Speaking of the Serial, we are glad to hear of so many new subscribers who commence to take Life with the new year, and in the same connection we may express our pleasure in finding the following notice under "Literature of the Church" in the Manual of the Camberwell Society.
     [The quotation is omitted, as it has been inserted among the Literary Notes.]

     The New Year brings with it two additions to the fairly long list of Congregational "Manuals" or "Chronicles in this country. These are from the Camden Road (London) and Glasgow (Southside) Societies. We expected better things from Camden Road than the very meagre production, with its "Erratum" appended to its first appearing, but a poor beginning may lead to a better ending, or rather continuing.
     A very enjoyable meeting of the "Swedenborg Reading Society" was held in the Library of the Camden Road Church on Friday evening, December 17th. The Rev. J. Presland presided, and Dr. Tafel read a very instructive paper on "The Celestial and Spiritual Genius." Discussion followed, in which the Rev. R. J. Tilson and Messrs. Keane, A. Faraday, Sleight, and F. Billings took part.
     These meetings are really worth attending, but if the desire of London New Churchmen for solid nutriment is to be measured by the attendance at these meetings we fear the real men of the New Church are not very numerous.
     Christmas services and festivities are reported from many Societies, showing a large amount of social life in the Church, but as one reads accounts and sees several of the entertainments given at the "treats," etc., one cannot but wish that a hither and purer tone pervaded these attempts to delight, and amuse the little ones. How few of these entertainments could be seen in Heaven.
     The Camden Road Society held a very delightful children's party on Wednesday, January 5th, when, among other numerous attractions, a "Toy Symphony," by Mr. C. J. Whittington, was most efficiently rendered by a youthful band of twenty-three artistes.
     Several of the Societies in London are preparing for a second course of Special Lectures during the present and next months. In a special course recently concluded in one of the largest London Societies the standard of Herbert Spencer has been raised in a very bold and eloquent manner, but the result has not been peace, nor, as far as one can judge, progress in truth.
     The reports of a Watch-night service in the Church at Camberwell are of a very pleasing character. The service commenced at half-past eleven on Friday evening, December 31st, and lasted till quarter past twelve. The first part of the service was composed by the minister, the Rev. R. J. Tilson, silent Prayer was engaged in while the year was changing, and after the New Year had come a Thanksgiving vas offered] and hymn sung. A dense fog prevailed, but in spite of this seventy-nine persons attended the service.
MR. HUGH L. BURNHAM'S SPEECH 1887

MR. HUGH L. BURNHAM'S SPEECH              1887

     IN Mr. Burnham's speech as reported on page 13 of the January Life, the sentence beginning on the second line of the second column should read: "Now, where there is an unincorporated body, they are considered as a voluntary association in the eye of the law-as a partnership, as it were, etc." [This has been corrected in the electronic text.]
Is the Old Church approaching the New? 1887

Is the Old Church approaching the New?              1887

     "Is the Old Church approaching the New? I do not think it. The foundation fact of all true religion is the Supreme Divinity of the LORD JESUS CHRIST. In regard to this doctrine the gulf is widening so far at least as my reading and observation goes, and I may say it is somewhat extensive. All the cardinal doctrines of the Christian faith are really rejected. And the worst of it is there is gross indifference among the people On the remnant who amid great difficulties, are striving to hold the light aloft devolve great responsibilities. Be thou faithful unto death, and I will give thee a crown of life.'"-"Spes," in "The Dawn."

32


NEWS GLEANINGS 1887

NEWS GLEANINGS       Various       1887


     NEW CHURCH LIFE.

     A MONTHLY JOURNAL

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

     All communications must be addressed to Publishers New Church Life, No. 759 Corinthian Avenue, Philadelphia, Pa.

     PHILADELPHIA, FEBRUARY, 1887=117.

     CONTENTS.
     Editorial Notes, pp. 17, 18.-The Church Married (a Sermon), p. 19-Conversatlons on Education, p. 21.-"Men wanted," p. 22.-Morality In Christian Countries. p. 24.
     Notes and Reviews, p. 26.-The Church in Sweden. p. 27.
     Schools of the Academy, p. 28.
     Emotional Vicissitudes, a Love Chronicle, p. 29.-The Narcissus of the Farmyard, p. 31.
     Letter from England, p. 31
     News Gleanings, p. 32.-Births, Marriages and Deaths, p. 32.
     AT HOME.

     Ohio.-THE Cincinnati Society cleared about four hundred and fifty dollars at their annual lunch and sale.
     THE Rev. John Goddard delivered a course of lectures in Avondale, the audiences numbering from twenty-five to one hundred and twenty-five.
     DURING the past two years and more that the Rev. O. L. Barler has been laboring in Ohio he delivered two hundred and fifty-two discourses, baptized forty-four adults and children, and sold four thousand six hundred books, including one thousand five hundred volumes of the Writings. He now leaves Ohio for Nebraska.
     THE Rev. Andrew Czerny, of Pittsburgh, Pa., visited the Monroe County Society and preached twice at Morton and once near Clarington, and administered the Holy Supper.
     Massachusetts.-THE Rev. T. F. Wright intends to visit Palestine.
     THE Rev. J. K. Smyth delivered a course of lectures at Dorchester.
     Pennsylvania.-THE ladies of the Philadelphia First Society have held a "sale" at which they realized about four hundred and fifty dollars above expenses.
     Virginia.-THE Rev. Jabez Fox has "brought his evangelistic labors to a close.
     Tennessee.-THE Rev. Jabez Fox visited Knoxville, where there are twenty-one "communicants of the New Church," and Gravestone.
     THE Rev. J. P. Smith has settled in Chattanooga, and will evangelize in Middle and East Tennessee and Northern Georgia.
     Illinois.-THE Olney Reading Circle numbers twenty-seven members.
     THE Olney Society will probably buy a house of worship shortly.
     THE Van Buren Street, Chicago, Society, has organized an Industrial School, numbering seventy pupils and about twelve teachers.
     Arkansas.-THE Rev. Adams Peabody is the leader of an adult class in the Presbyterian Sunday-school.
     Delaware.-THE Rev. J. E. Smith is actively engaged evangelizing on the peninsula formed by Delaware and the Eastern Shore of Maryland. At Greensborough there are now about twelve receivers, at Denton and vicinity about twenty, at Federalsburgh a dozen or more, on the entire Peninsula about one hundred and twenty-five. At Greensborough and at Williamsburgh there is talk of building houses of worship.
     New York.-ONE hundred and twenty-five dollars is needed to fit Mr. Bastow out with the needed conveyance. Part-of this sum has been subscribed.
     THE Young People's League of the New York Society conducts a Mission School numbering one hundred scholars, and an Industrial School numbering one hundred and thirty scholars. The young people also provide for the social life of the Society.

     ABROAD.

     Germany.-THE Rev. A. Schiweck, a New Church preacher in East Prussia, near the Russian boundary line, has a circuit of seven townships. His Polish society numbers seventeen, and his German society forty-three members.
     THE meetings conducted by Mr. Artope, in Berlin, are attended by from sixty to eighty persons, and his Sunday School by one hundred and fifty to one hundred and seventy children. The meetings are advertised in newspapers and by placards. The "courtpreacher Stocker" delivered a series of lectures to offset the influence of Mr. Artope's heresy.
     Great Britain.-THE Rev. Laurence Allbut, who has resigned the pastorate of the Paisley Society, would entertain a call from an American Society.
     THE Rev. Frank Sewall and family on landing in Scotland were met by a delegation of the new Glasgow Society. The following week a reception was tendered them, at which friends from England and other parts of Scotland were present, among them being the Rev. E. M. Pulsford, of Alloa, the Rev. G. L. Allbut, and Mr. R. M. Patterson, of Paisley, Mr. E. G. Bradfield, of Manchester, and M. A. Eadie, of Glasgow. Mr. Sewall also attended the annual Russell Soiree of the Cathedral Street Society, where he was greeted by the Rev. J. F. Potts.
     Sweden.-The petition to the king by the New Church Society of which Mr. Manby is the representative, for permission to separate from the established Lutheran Church and to form an independent organization, has, after a long delay, received an ultimate refusal, mainly because the umber of the petitioners is so small and because there already exists an independent organization of the New Church in Sweden.
     AT the Bazaar held in Stockholm, on the 2d and 3d of December, by the Union of Peace"-a society in connection with Pastor Boyesen's Church-the sum of one thousand two hundred and fifteen crowns was realized. This "Union," which is partly a doctrinal class partly a society for social and charitable purposes, now counts seventy members. The National Independent Society of the Swedish New Church-of which Pastor Boyesen is the Representative-numbers about two hundred members.
     France.-A correspondent of Morning Light, writing from Paris, says the New Year opens with bright prospects; that M. and Mine. Human "have received most invaluable support from their energetic and eloquent friend, M. Henri Bertheau, LL. D., a barrister whose genius is peculiarly well adapted to meet the special wants of the student class."- He is a thorough Parisian also. He delivers a eerie, of sparkling, yet withal chatty discourses, partaking alike of the character of a lecture and of a sermon, in which he is fully abreast of the actualities of the hour. A recent address delivered by M. Human led to the formation of a "Biblical" Society of the New Christian Church, called the New Jerusalem," a formula intending to meet the requirements of the French law. The object of the Society is that of "spreading the Holy Scriptures and the doctrines deduced therefrom according to the teachings of Emanuel Swedenborg." "All persons pledging themselves to put in practice the rules of life of Swedenborg shall be admitted as members of the Society, and shall so remain as long as they pay an annual subscription, the amount of which is left to their discretion." The officers are a committee whose duty it is to study means for publishing a Bible in French for the use of the New Church, to propagate the doctrines, either by medium of a journal or of lectures, schools, etc. Also to issue editions, now out of print, of Le Boys des Guay's Translations of Swedenborg. Ladies may fill any office save that of President. N. Human was chosen President.
EDITORIAL NOTES 1887

EDITORIAL NOTES       Editor       1887




     BIRTHS, MARRIAGES, AND DEATHS.





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NEW CHURCH LIFE
     Vol. VII.     PHILADELPHIA, MARCH, 1887=117.     No. 3.
     THE Ohio Association, as the Journal shows, has for years past admitted women delegates to the meetings, and did not begin this movement at its late session, as was erroneously stated last month. It is, therefore, a confirmed evil.
Title Unspecified 1887

Title Unspecified              1887

     THE inconsistency of man received a forcible illustration in the case of a New Church writer, who gave a number of experiences from his life to prove the depravity of business life in the Christian world, and yet waxed wroth at the doctrine concerning the heinousness of mixed marriages. Is it consulting any known laws of charity to give a girl, reared in the atmosphere of a Church which inculcates "sincerity, faithfulness, and goodness in every one's calling," in marriage to a man of the Old Church or of no Church, whose business is not conducted so as to be a practical worship of the LORD JESUS CHRIST?
Title Unspecified 1887

Title Unspecified              1887

     THE DOCTRINE:
     "The idea of the Divine Human of the LORD is altogether destroyed in the Christian Churches, especially with the learned there, only something of it remaining with the simple; so that when they think of the LORD they do not think of Him as Divine, but as a man like themselves. With this idea of Divinity no one can enter heaven, but is repelled as he first touches the threshold of the way leading thither."-A. E. 808.
     The confirmation:
     "If Christ should come again upon the earth and drink and recommend fermented wine, as by some good people He is believed to have done, He could no longer retain membership in that branch of His Church which I have the honor to represent."-The Pastor of the Cornell Memorial M. E. Church, as retorted in the papers.
Title Unspecified 1887

Title Unspecified              1887

     THE Messenger does not regard itself as called upon to criticise positions which it considers wrong, and disclaims the responsibility of permitting evils and falses to be promulgated unchallenged throughout the Church.
     But the Messenger has a responsibility. It is the teacher of thousands of New Churchmen, and the avowed organ of the General Convention. It is its duty to point out the falses and the dishonest measures advocated in the Church, and to combat them. For whom are the LORD'S words in Ezekiel xxxiii intended if not for the teachers of the Church, whether they teach by word of mouth or by the pen? The Messenger is a teacher; and these words, the Internal Sense of Ezekiel xxxiii, apply to the Messenger as well as to all other authorized teachers of the Church: "If the teacher does not instruct concerning falses when he sees them, he perishes" (P. P.) "if the watchman see the sword come, and blow not the trumpet, and the people be not warned if the sword come and take a soul from them he is taken away in his iniquity and his blood will I require at the watchman's hand. And thou O son of man, I have set thee a watchman unto the house of Israel; and thou shalt hear the Word at My mouth, and warn them from Me." (Eze. xxxiii, 6, 7.)
Title Unspecified 1887

Title Unspecified              1887

     THERE seems to be a fear with New Churchmen that the outside world may in some way conclude that we worship a God who is the Truth Itself, and whose words are true because they come from Him. The Doctrines of the New Church commend themselves to the acceptance of man because they are the words of the Omnipotent God who created him. They do not curry favor with any one. Neither do they expect reception at the hands of him who has definitely rejected God. They are true not because we see them to be true-because our reason can accept them, because they harmonize with our understanding of the Scriptures-but because they are from God. It is misleading to say, as did one who accepted the position of representative of the New Church, that Swedenborg's "new system of Christian doctrine" "courts the favor of no one except on the ground of its own intrinsic reasonableness and its harmony with Scripture."
Title Unspecified 1887

Title Unspecified              1887

     OF a certain journal of the Church it has recently been said: "The spirit in which its articles and even items of news were couched was so uncharitable, not to say malicious, that I would rather pay to keep it out of my house than to bring it in. Let me give but one example." The one example of the "uncharitable, not to say malicious spirit," is an extract from a sermon in which "the Doctrines are quoted almost word for word! Only it happens that this Doctrine is not one generally accepted in the Church; being this, that "marriages on earth between those who are of diverse religion are held to be heinous in heaven [in coelo pro nefandis habeutur]. And still more so, marriages between those who are of the Church with those who are without the Church" (A. C. 8998); or, as worded in Heaven and Hell, "Marriages between those who are of diverse religion are unlawful [illicita] because of the non-conjunction of like good and truth in the interior." "Conjugial love is not given between two who are of diverse religion, since the truth of one does not concord with the good of the other," etc. (H. H. 378; see also C. L. 241-243.)
     If a journal is said to be uncharitable, if not malicious, because it publishes the LORD'S own heavenly Doctrine, what must not the judgement be on that Doctrine-yea, on the Giver of that Doctrine Himself?
Title Unspecified 1887

Title Unspecified              1887

     THE Ethical movement, which, recognizing the sham and pretense of the Old Christian Church and its tottering condition, aims at substituting for it a "week-day religion" which will "awaken greater reverence for the authority of truth, a more earnest consecration to the law of duty, a deeper, profounder impulse to do whatever our ideal good requires," is one of the many forms of self-worship to which the Consummated Church her given birth, graceless children that repudiate their graceless mother. Rejecting the LORD JESUS CHRIST and His Word, the Ethical culturists scorn His teaching that man from birth is evil and needs to be taught by the LORD to know the truth, that by it he may be led to good.

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They are a law to themselves, and acknowledge no truth but that which, being self-evolved, they therefore "see to be true." In the words of one of their representatives, their golden text runs as follows: "Follow without fear the promptings of your own higher nature; have faith in your own possibilities; strive to make everything you feel ought to be, an actuality; pay heed to the verdicts of conscience, to the commandments of reason, and to every impulse to do the right thing-that is, to be your better self."
Title Unspecified 1887

Title Unspecified              1887

     THE New Church Messenger of February 16th, in a notice of an article published in the New Church Magazine "On Divine Permission and Religious Toleration," by the Rev. James Reed, says: "Mr. Reed thus clearly defines [the italics are ours] the difference, so often misunderstood, between Divine providence and Divine permission. The truth is, that the term "permission" is applicable only to those things which are intrinsically evil, whereas "Divine providence," in its strict sense, relates only to those things which are intrinsically good."' Is this true? If it be true, will the Messenger or Mr. Reed explain what is meant by this Divine teaching, "All order is from JEHOVAH-that is, from the LORD-according to which all and single things are governed, but with a multiplied difference: namely, from Will, from Good Pleasure, from Allowance, and from Permission. The things which are from Will and Good Pleasure are from the laws of Order as to Good, also many things which are from Allowance, also some things which are from Permission; but when man separates himself from Good, then he casts himself under the laws of order which are of Truth separated from Good, which are such that they damn; for all Truth damns man and casts him into hell, but the LORD from Good, that is, from Mercy, saves and raises up into heaven."-(A. C. 2447.)
     Will the Messenger or Mr. Reed tell the difference between Allowance and Permission, and then apply the teaching of the passage cited, to the positive statement of the article under notice, that "Evil is never allowable to one who clearly sees that it is evil"? and will the Messenger or Mr. Reed apply the same teaching "to the sectarian question," and tell us how many things in this question "are according to the laws of order as to Good," although they are of Divine Permission, that is to say, belonging to "things which are intrinsically evil"?
     No doubt, the difference between Divine providence and Divine permission is "often misunderstood."
Title Unspecified 1887

Title Unspecified              1887

     A PROMINENT New Church minister, in an attempt at explaining to the world what the New Church is, says:
     "To the clear perception of that inner realm Swedenborg claims to have been repeatedly admitted, and his works abound, in descriptions of things there seen and heard by him. In these accounts he exhibits none of the spirit commonly ascribed to1 the visionary and enthusiast, nor does he present them as matters of prime importance in themselves, but with marvelous calmness and sobriety he brings them forward as evidences of great spiritual laws, which they illustrate, and to which the' attention of the reader is mainly directed."

     One of the Works of the New Church written through Emanuel Swedenborg bears the title "Concerning Heaven and Its Wonders and Concerning Hell; FROM THINGS HEARD AND SEEN." The first paragraph of this Work contains an explanation of Matthew xxiv, 29-31 at the end of which are these words:

     "Hence it maybe evident that by those words of the LORD is meant that, in the end of Church, when there is no longer love, and thence no faith, the LORD is to open the Word as to its internal sense, and that He is 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. The man of the Church at this day knows scarcely anything concerning heaven and concerning hell, neither concerning his life after death, although they all stand forth described in the Word; yea, also, many who were born within the Church deny those things, saying, in their heart, who has come thence and told? Lest, therefore, such denial-which reigns especially with those who have much of the wisdom of the world-should also infect and corrupt the simple in heart and the simple in faith, it has been given me to be together with angels and to speak with them, as man with man, and also to see the things which are in the heavens and the things which are in the hells, and this during thirteen years, and thus now to describe them from things seen and heard, hoping that thus ignorance may be enlightened and incredulity dissipated. That at this day such immediate revelation exists is because that is what is meant by the Coming of the LORD."

     Are the descriptions of things heard and seen in the other world not of prime importance in themselves?
Title Unspecified 1887

Title Unspecified              1887

     DAY is breaking in England so far as the recognition of the utter consummation of the Old Church, and the distinctness of the New is concerned. In Life for February, p. 31, was reprinted an extract from a leading article in The Dawn on this subject, and in Morning Light of February 12th there were published from three sources utterances on the same subject such as have not been heard or seen for years. The three sources were the Walworth Road half-yearly meeting (a report of which will also be found in our letter from England), the Accrington District Sunday-School Union quarterly meeting, and an anonymous correspondent
Signing himself "Experientia docet." In the Accrington District meeting the subject of "How to keep our young people in the Church" was treated, most admirably by the essayist, the Rev. Mark Rowse, and by the other speakers. The sense of the meeting was in effect that the young people should be taught the Doctrines of the Church and educated to be true New Church men and women, and that good amusements, should be provided for them in the Church. Mr. Rowse "maintained that we should not only teach them the Doctrines of the New Church, but also contrast these with those of the Old, and this being done there would be no fear of their joining other Churches under the idea that there was little difference between the New and the Old, but that they would at once detect the difference, and would prefer the whole truth to a mixture of the true and false."
     Experientia docet gives his experience of the depravity of the Christian business world, which ought to convince any one willing to be convinced that the "new and more powerful influx and operation of Divine Truth with men," as The Dawn puts it, "the signs and effects of which are everywhere visible," has not yet reached the business world. It is curious enough that all this experience has found its way into print from a mistaken idea that New Church Life denies that the business world is in a "depraved" condition. It ought to teach Experientia docet, as also the reverend gentleman whose position he imagines he is defending from the attacks of the Life, how easy a matter it is to be mis- understood. This is the first time in our short life that we have been accused of not having the firmest belief in the utter depravity of the Christian world on the spiritual, the moral, the civil, the sensual, and the corporeal plane.

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LORD OUR FATHER 1887

LORD OUR FATHER       Rev. W. H. BENADE       1887

     For Thou art our Father; for Abraham does not know us and Israel does not acknowledge us: Thou, O LORD! Art out Father, our Redeemer: Thy name is from everlasting."-Isaiah lxiii, 16.

     WHAT man needs above all things, as well in the hopeful and happy progress as in the long and weary stretches and painful toils of his way of life, as well in the hour of victory as amidst the sore trials, struggles, and fierce conflicts of this day of "an evil and adulterous generation," is a deep, abiding, all-pervading and sustaining faith in this living, Divine Word: "For Thou art our Father; Thou, O LORD! art our Father, our Redeemer: Thy name is from everlasting." How else shall he stand in the hour of his trial, and not fall back in the moment of triumph?
     When the LORD was in the flesh, which He took upon Himself in order that He might redeem and save men from sin and the death of sin, that was the day of an "evil and adulterous generation," and in its darkest hour, in temptation-combats with all the hells, these Divine words manifest the state of the life within the Human: "The LORD is my light and my salvation; whom shall I fear? The LORD is the strength of my life; of whom shall I be afraid? When evil doers come against me to eat up my flesh, mine adversaries and my foes, they stumble and fall. Though an army encamp against me, my heart doth not fear; though war rise against me, in this do I trust: ONE THING HAVE I ASKED OF THE LORD, that will I seek after, that I may dwell in the house of the LORD all the days of my life, to behold the loveliness LORD and to go in the morning into His Temple. For He concealeth me in His tabernacle in the day of evil; He will hide me in the secret place of His tent; He will set me up upon a rook; and now He will lift up my head above my foes round about me; and I will offer in His tent sacrifices of shouting, and will sing and sing psalms to the LORD." Against Him in His Human rose up ALL the hells, in a their infernal might and malice. But when that "army encamped against Him" His "heart did not fear," "when war rose against Him, in this did He trust;" for "in the time of his trouble He did- hide him in His tent." In all the states of temptation He was kept in the Divine Truth, and from all falsity; in the Divine Good, and from all evil; and by this protection against falsities and evils and victory over them was "He set upon a rock," was He established in all the truths of Divine Wisdom whereby the Human came into ever fuller union with the Divine, and "saw the goodness of the LORD in the land of the living." By the union of the Divine and the Human Essence of the LORD, Divine Good was made One with Divine Truth in the very ultimates of the life of the Human, and then was all power in the heavens and in the earth given to the Divine Human for the doing of all good in the salvation of human souls to Eternity. Infinite Love is the very name of "Our Father, our Redeemer from everlasting." This is the quality of His Divine Life, in which man needs to have-in which man may have-the most profound and abiding faith and confidence, seeing that, from His Divine Love, He has created him to dwell forever as an angel in heaven, which is "the land of the living that from His Divine Love, and in His pity from that Love, He has redeemed him from the overwhelming power of the hells; and that from His Divine Love He desires infinitely and eternally to save him in the heaven; so that he may forever "see the goodness of the LORD in the land of the living." From His Divine Love He is the Creator and Redeemer, and no less the Re-Creator or Regenerator, if man will be born again of Him as his Father, his Divine and Heavenly Father. The LORD'S paternal love is the Divine Love, His paternal wisdom is the Divine Wisdom, and His paternal care and providence are the care and providence of infinite Divine Love and Wisdom in the fullness and power of the Divine Human of the LORD JESUS CHRIST. Whatever of goodness, of love, of kindness, of gentleness, of solicitude, or of care; whatever of superior wisdom, intelligence, judgment,- and prudence we ascribe to the character of a true, earthly father; whatever of earnest effort and labor for the welfare of the children committed to his charge; whatever of forbearance and long-suffering with their failings and weaknesses, of cheerful willingness to aid and support them under trials and difficulties; whatever of deep and earnest sympathy in their joys and sorrows, we claim for the true-hearted human parent,-all these are the Divine Father's in infinite and eternal measure.
     And they go forth to all His creatures, to all His children. His Father's Love -desires to bless all by conjoining their life with His life, so that He may make them eternally happy from Himself. And if His will were done on earth as it is done in Heaven," all would be blessed and happy, for all would "see the goodness of the LORD in the land of the living." And in order that His will may be done on earth as it is in Heaven, and that the Divine ends of His Love may be attained, Eternal Wisdom operating in the government of the Universe makes provision of all the needful means. The operation of Eternal Wisdom in the government of the Universe is the Father's Divine Providence, which manifests and puts itself forth in every law, in every truth of His ordaining and permissive order; and since, as we are taught and must believe, good is ever Divinely purposed, it is also ever Divinely provided for by the laws or truths of ordained order and by their operation; whilst evil, though contrary to order and its laws, is permitted because its permission is necessary to the rational freedom of man. But inasmuch as rational freedom or determination and action is given to man and preserved to him to the end that he may develop a true manhood, which is the angelic form of his life, it is clear that evil is permitted for eternal good. And so we can see and must think of the LORD'S Providence as ever and all-merciful and saving, as the Divine Father's Providence, both in the good and in the evil of life. In the good, we can see, and must think of it, in the light of the Truth which teaches and leads to the doing of good; and in the evil we can see, and must think of it, in the light of the same truth which manifests the general ground of its permission as living as the final end of eternal good to all, to be established by the omnipotence of Wisdom operating the work of regeneration and salvation in every human being who is willing to be saved; and in every human being who is not wiling to be saved, performing the work of preserving him from sinking into the profoundest depths of the eternal night of spiritual death.
     If, with these blessed truths, which are given to be a light on the way, we will look upon man in the whole, and in every part of his life on earth, we shall behold him perpetually subject to two opposing influences; perpetually vibrating between two opposite states, the one good the other evil; the one tending upward, the other downward. From his approximation to the one or the other of these opposing states, come all the actual conditions of his existence, all his light and darkness, all his joy and sorrow; with their indefinite changes and variations, as so many effects from internally operative and supremely active causes.

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And in the chaos and confusion, in the universal devastation and desolation of human life as it is now in the earth, in consequence of the fearful preponderance of the influences of evil and man's natural proclivity toward that which is beneath, because "that every imagination of the thoughts of his heart is only evil continually," in the apparent wreck and ruin of the Father's Divine work which He made in the beginning, there is but one thing living and giving life, and this is that Father's Divine Love; there is but one thing whereon to rest the sure foot of an everlasting faith and hope and confidence, and this is that Father's eternal Divine Truth; there is but one thing, and yet the all-in-all of everything, which can "bring life and immortality to light," restore order, harmony, and immutable certainty, with the everlasting joy of heaven, to the universal existence of humanity, and this is the union of the Father and Son, the absolute, infinite and eternally perfect oneness of the Divine Love and Divine Wisdom in the Divine Human of the LORD JESUS CHRIST. "Thou, O LORD! art our Father, our Redeemer: Thy name is from everlasting."
     Upon this central and divine fact, that the whole universe of life is governed by the Divine Wisdom of the Divine Love of the LORD, to the end that all men may be saved and made happy by receiving life from the fountain of life, upon this let but man lay the grasp of such might of rational faith as he may have or can get, and all things shall be made clear and plain to him, nay, even glorious, in the sphere of the loving kindness of the Father. The old word shall be spoken again and fulfilled: "Let there be light, and there was light." He shall see indeed that all things within and about him are changing; that they tend hither and thither; that they rise up and sit down; that he is himself between heaven and hell, alternately nearer the one or the other; that whilst the sweet and the bitter are mingled in his cup of life, of the bitter there is greater measure, because the evil from which it is distilled is both his inheritance and his own actual acquisition; but even as he sees all this and more, he will grow in the clear consciousness of the conviction that there is a fixed and immutable Centre of Life in the     Unchanged and Unchangeable Love of the Father, from which the Word goes forth "to seek and to save that which was lost." And so he will know that Providence, which is Love acting by Wisdom, is always in its own order and in its own work, wherever, man may be, and whatever man may do.
     Though man be not good, the good of love is still a veriest reality, and for him, too. Though man be not happy, happiness still is a possibility, and for him, too. Though man may go far away from the LORD, the LORD still comes to him, still follows him, still gives him life, with faculties and powers to receive Him, to return to Him, and to be a man in His image and after His likeness. If this is the truth concerning the LORD'S Providence, that it is the Infinite Sphere of Love "seeking and saving that which was lost," which also makes the life of heaven a life of goodness, which is use from the LORD, then is it no longer a question, but a fixed and most certain truth, that man's real and only concern is the salvation of the soul. All that he is and has, the states and conditions of his existence, make for this end; and if he freely and voluntarily, being led of the Truth, seeks salvation from sin, shunning his evils because they are sins, he is in the stream of Divine Providence, borne along on its silent current and whatever then may come to him; be it good or evil, will but serve to advance his eternal good. All pain and suffering and sorrow, all disappointment and misery, whether of the body or of the spirit, will minister to that and be as purifying fires to separate the dross from the pure metal, that shall be molded anew into a vessel receptive of true life from the LORD.
     To him who "seeketh first the kingdom of God and His justice," all things needful to this end "are added," and that seeking is in them as an active, determining force, forming the first states, giving its quality to all the succeeding states of reception, and so man begins to possess his soul in the patience which is of God, as he begins to feel his entire dependence upon the Divine Providence of the LORD for his daily bread, the bread of his spiritual and of his natural life, and as he begins to be certain that he will receive it, because he needs it, that he may do the Father's will. In respect to the measure in which this bread will be given, the measure of good, spiritual or natural, that will fall to him, he is admonished by the Father's word to have no solicitude, "for your heavenly Father knoweth what things ye have need of before ye ask Him." Man knows not what is good for him. The LORD alone in His infinite wisdom can see whether it will be for his eternal welfare that he shall enjoy much or little of earthly good, and whether his regeneration requires that he shall pass through trials and temptations of this sort or of that. But though ignorant of these particulars of the Divine Providence with him, there are some things of which he may rest assured, upon some most comforting truths he may anchor his soul which are, that the hand that leads him through the devious ways of life is the Divine Father's hand, that His love and truth surround and protect him; and that so long as with his own hand he firmly clasp the Father's he can never sink or perish, but will, of a truth, be "raised up at the last day." Though he "walk through the valley of the shadow of death," and all earthly hopes and desires, even the best and holiest, wither and die within him, the everlasting arms of In- finite Love will still embrace him, and at the last, when the end of his labor shall have come, he will enter there "where the wicked cease from troubling and the weary are at rest."
     All these truths are well known and familiar, no doubt, but still, and unfortunately, they are not as familiar as they should be. They are not household words with most of us, living words in our lives, or else we should not suffer so much, mourn so deeply, complain so often, and feel such sad and deathly sinkings of the heart in the trials of our day. We may know these truths quite as well as we know that the sun shines, yet if we do not love them they are not our truths, but the LORD'S only; and we do not love them if we do not live them, if they do not give form and quality to our actions.
     When we grieve and complain that our hopes are unfulfilled, our most humble and modest desires ungratified, we ought to remember that we are finding fault with the infinitely Good LORD; that we are disparaging the Divine Wisdom; that we are doubting and denying the Divine Love. Shall man say, "Father, Thou lovest me not," when He declares: "God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but - have everlasting life"? Shall man say, "Father, Thou hast no care, no providence, for me when "He bowed the heavens and came down" that He might, "in very deed, dwell with the children of men, to be to them an ever-present God entering with His love and omnipotence into all these states, and seeking them, even in the lowest hells of their selfish and worldly loves? Shall man say, "Father, Thou regardest me not," when He declares: "Are not two sparrows sold for a farthing! and one of them shall not fall to the ground without your Father. But the very hairs of your head are all numbered. Fear ye not, therefore; ye are of more value than many sparrows"?

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Rather let man say: "Father, I have sinned against heaven and in Thy sight, and am no more worthy to be called Thy son;" and then, also, let him remember the word: "In the world ye shall have tribulation. But be of good cheer. I have overcome the world." Tribulation in the world, whether it come in the form of spiritual temptation or of natural suffering and anxiety, is all of Divine permission, in order that the soul may be saved. Without such tribulation, salvation is not possible; and if the soul is being saved, cannot it have patience, and, with patience, peace, in the midst of tribulation? External peace, the peace of this world, is not to be looked for, nor even to be much desired; but internal peace may be sought and found. "Let not your HEART be troubled. Ye believe in God; believe also in Me."
     The storms and tempests that sweep over the ocean and bring destruction to ships and to them that sail in them move but the surface of the waters. Beneath the heaving billows there is calm, quiet, and peace; at its heart the great sea rests as sweetly and patiently in the performance of its use as do the waters of the silvery lake in their mountain basin. Over the surface of human life, as it is in the natural man, blow the winds and howl the tempests of selfish lusts and worldly longings; but these need not disturb the heart of that life as it is in the internal man if it be grounded in true faith and trust in the LORD GOD, THE SAVIOUR, JESUS CHRIST. Though the little vessels, weak and ill-managed, of man's own doctrines and notions may be swept away and parish, and every natural love and hope sink away under the waters, if there be within him a belief in the LORD and in His Providence, and if he love the Truth concerning the LORD and His Providence, then will this Truth be unto him an Ark to bear him, with all good and holy affections, safely and unharmed, on the swelling floods through all the forty days and nights of his tribulation; and when the end comes-as come it will-and the waters abate from off the face of the earth, and the sun shines again, the peace within shall become peace without, and the life of man shall go to the place prepared for it-the place of everlasting rest in its own mansion in the Father's house. And this is the end designed and fulfilled by the Divine Love: "For Thou art our Father. Thou, O LORD! art our Father, our Redeemer; Thy name is from everlasting."
CONVERSATIONS ON EDUCATION 1887

CONVERSATIONS ON EDUCATION              1887

     ACCOMMODATION.

     [CONTINUED.]

     OUR consideration of man as a subject of instruction, in a former Conversation, led us to note three points of Doctrine, viz.: (1) That at creation man is an animal who becomes a man by instruction; (2) that man at this day is born with tendencies to evils of every kind, and becomes a true man only by reformation and regeneration; and (3) that reformation, generally stated, consists in the removal from the understanding of the falses which are from evils, and the introductions of truths from the LORD; and that regeneration consists in the subjugation of the evils of the will and the formation of a new will in the reformed understanding by the reception of goods from the LORD. It will be evident on reflection that the second and third points of our doctrine present a close analogy between the instruction and education of the child, or little man-animal, and the reformation and regeneration of the adult man. Instruction and education are to do for the child as a child what reformation and regeneration are to do for the man as an adult. As the adult is to have falses removed from his understanding, his will subdued, and a new will formed in him, so the child is to be instructed not only how to think and what to     think, but also how not to think and what not to think, and then he is to be led to know how to love and do, what to love and do, and how not to love and do and what not to love and do. In view of man's hereditary tendencies and his heavenly destiny, the negative and prohibitory element in his instruction and. education is seen to be indispensable.
     That it is indispensable is amply certified by its embodiment in the Divine Law revealed out of heaven and illustrated by angelic practice in the heavens. The declaration of the first truth concerning the LORD, of that truth which is to reign universally in all other truths, and the ideas of thought formed from them, is followed in the Decalogue (which is the first of our Word) by the prohibition of all that is opposed to that Truth and its position in the mind. This prohibition is there set as a permanent guard against the intrusion of things hurtful to the tender beginnings of the LORD'S reign in the child's life. And to us it is the Divine manifestation of this fundamental principle of education that for all children now born into the world, the "nay, nay," is of equal importance with the" yea, yea." It is a principle written by the finger of God on the Tables of Stone delivered to Moses by JEHOVAH on Mount Sinai; for "God stake all these words, saying, I am JEHOVAH thy God who have brought thee out of the land of Egypt, out of the house of servants. Thou shalt have no other gods before My faces." On the subject of this prohibition we have the following teaching:

     "That this signifies that man shall not think of truths as from any other source than from the LORD appears from the signification of 'gods,' that they are truths, and in the opposite sense falses (see n. 4402-4544, etc., etc.), and from the signification of 'faces,' when predicated of God, that it is Love, Mercy, Peace, Good (see n. 222, 223, 2434, etc.); thus the LORD Himself; for it is the LORD from whom they are. That there 'shall not be other gods before My faces,' signifies that they are not to think of truths from any other source than from the LORD, is also, because the Divine Human of the LORD, which is signified by 'I am JEHOVAH, thy God' is said first, and hence holds the first place in order, and will reign universally in the single truths which follow (n. 8864, 8865), wherefore now such things are perceived which are to be avoided, because they destroy and deprive [man of this] that the LORD reigns universally in all and single truths, which are contained in the precepts and statutes which were dictated and commanded from Mount Sinai."-A. C 8867, (cf. A. C. 8885)

     The Truth affirmed is confirmed by a denial of its opposite. In this Divine teaching are clearly shown the value and need of opposites and of contrasts in the establishment of ideas of truth and good, of use, beauty, and order, as well as in the formation of character. True rationality and liberty, which constitute genuine character, cannot be formed in man except by means of opposites; for true rationality consists in thinking from the LORD and not from man, and true liberty is in doing the will of the LORD and not the will of man.
     The conclusion thus drawn from the form and language of the Divine Law, together with its internal meaning, is confirmed by revelation from Heaven concerning the angelic method of instructing infants. Thus we read:

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     "On many occasions when infants have been with me in choirs, whilst they were still altogether infantile they were heard as something tender and inordinate, so that they did not as yet act as one, as they do afterward when they become more adult; and, what was wonderful, the spirits who were with me could not refrain from leading them to speak. Such a desire is innate in spirits; but it was observed as often as it occurred that the infants resisted, and were unwilling so to speak. I very often apperceived their refusal and repugnance, which was accompanied by a species of indignation. When it was given them to speak with something of freedom, they only said, that it is not so. I was instructed that this is the temptation of infants, in order that they may be accustomed and inaugurated into resisting the false and evil, and also into not thinking, speaking, and mating from others, consequently that they should not suffer themselves to be led by any other than by the LORD alone."-H. H. 343.
     Should there arise an inquiry as to the manner of teaching children not to think of truths from any other source than the LORD, and whether they are to be instructed in opposites in the same manner as they are instructed in truths, the answer will be found near at hand, in the Law itself, and in the opening of the Law, by revelation from the LORD. We read that after Moses had given the Law to the sons of Israel "the people came into fear." They were in doubt and uncertainty in respect to the Divine words, "And they said unto Moses, Speak thou with us." In respect to this language, we are taught

     "That it signifies the reception of truth in an accommodated form, to which they would be obedient. This appears from the signification of 'speaking,' that it is influx and communication (see n. 2951, 3060, etc., etc.), thence also reception; for what inflows and is communicated, that is received; and from the from the Divine beneath Heaven conjoined with Divine Truth representation of 'Moses,' who should speak, that it is Truth in Heaven, thus mediating between the LORD and the people (concerning which, see n. 8760, 8787, 8805); thence it is that 'Moses' here is Truth in an accommodated form. With respect "'to Truth in an accommodated form, this is to be known: that all Truth, when it descends through the heavens to man, as the Word descended, is accommodated on the way to all-as well those who are in the heavens as those who are in the earths; but Divine Truth is in altogether another form in the heavens from that in which it is in the world. In the heavens it is such as is the internal sense of the Word; in the world it is such as is the sense of the letter; yea, in the heavens themselves it is in diverse forms: in one form in the inmost or third heaven, in another in the middle or second heaven, and in another in the first or ultimate heaven. The form of Divine Truth-that is to say, its perception, thought, and enunciation-in the inmost or third heaven so transcends its form in the second or middle heaven that it cannot be understood in the latter, so Divine and supereminent is it; for it contains things innumerable which cannot be enunciated in the second heaven. This appears from the mere changes of state as to the affections which are of love; but the form of Truth Divine in the middle or second heaven in a similar manner transcends its form in the first or ultimate heaven, and still-more the form of Divine Truth in the world. Hence it is that the things which are enunciated in those heavens are such as no human mind has perceived and no ear heard. They who do not know this believe that in the heavens they think and speak no otherwise than in the earths, but they believe this because they do not know that the interiors of man are in a more eminent state than the exteriors, and that the thought and speech of those who are in the heavens is celestial and spiritual, whilst in the earths it is natural, the difference being of a nature not to be described in words.
     "From these things it is apparent that unless the Divine Truth or the Word appeared in an accommodated form it could not be understood; for should it appear in a more eminent form than the state of perception, it would not fall into the understanding, and thus not into faith. Hence it is that Divine Truth is given to man such as is the Word in the letter; for should it appear such as it is in Heaven no man would understand it, and at first view and apperception man would reject it because it did not fall into such things as are of natural light. Moreover, it would be full of mysteries which could in no wise enter into any ides of man, because they are entirely repugnant to the appearances and fallacies which are introduced from the world by external sensuals, not to speak of the deeper mysteries which lie hidden within in those arcana in multiplied series, which are inexpressible except by variations and mutations of the state of light of the heavenly flame by which angelic thought and speech are effected."-A. C. 8920. (See also 8921, 8922, 9433, 9946, 9956.)

     In the light of this teaching the inquiry as to the manner of teaching children not to think of truths from any other source than the LORD may be met by the general statement that truths should first be introduced by the appearances in which they are clothed in the letter of the Word, and these should be followed up by appearances from the world and nature, illustrative and confirmatory of the former, but without special effort to make clear the connection-between the one and the other. Their juxtaposition will establish in the mind an idea of connection that will grow into the clearness of conscious thought when the power of reasoning is sufficiently developed. The child readily accepts the connections of persons and things when these are frequently presented together.
     To illustrate in a simple way the answer given, let us take as an example the Divine Truth of the First Commandment. Suppose this to have been read and carefully impressed, let it be followed by a like careful reading of the teaching in the True Christian Religion concerning the natural sense of this Commandment, with such comments as the teacher may be disposed to give in a form adapted to the intelligence of the child. It is obvious that a correct reading of this Word or Commandment in the letter and in its doctrinal exposition requires a marked emphasis to be placed on the prohibitory portions, as on "Thou shalt have no other gods before my faces; Thou shalt not make unto thee any graven image," etc., etc., and on not worshiping idols, men, dead or alive, and not loving anything that does not proceed from God. (See T. C. R. 291-293.) This Divine teaching opens the whole subject of loving the LORD and what is from Him who is life, and of not loving what is opposed to the LORD and is dead. The LORD is God alone. He lives, He creates, He preserves, He saves. Idols are images, or imitations in stone, wood, and metal, of men who are dead, of animals, or other natural objects. Pursue this contrast of the Living and the Dead by presenting things real and their mere imitations in human life and in the words and acts of men, in their affections and thoughts, and thus lead by degrees, and, as before, without any effort to make all this appear to be a comment on the Commandment, to the ideas that the LORD is Life, Love, Truth, and that Heaven is a form of life, love, and truth from the LORD, a man from the LORD who is the Divine Man, and that Hell is Death, Hatred, Falsity, a man-monster, and Devils and Satans are so many monstrous forms of the Lie. This same idea can be wrought into further illustrations of the opposition to, and destruction of, all good things and useful things Jn the world and human life, by things evil, wicked, hurtful, poisonous, etc., etc.
     Not thinking what is against the LORD and contrary to order leaves the mind free and open to think what is of the LORD and according to order. Not doing what is against the Law leaves the life open to doing what is of the Law. These negatives appear in the letter of the Word in the form of prohibitions; and when they appear in the acts of the child they are obediences to the truth and preparations or clearances for the reception of the truth whenever it appears or is presented in a way adapted to the states of the recipient. And not this alone; such negatives are the indispensable means of preparing the human mind to perceive all the distinctions of good and truth, natural and spiritual.

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Contrasts make straight the way for the right conception of relatives; and thus for the understanding of degrees. And, further, when a child learns that a thing appears to him, that is to say, becomes an object of thought, when he thinks of it, and disappears and ceases to be such an object when he does not think of it, he enters upon the formation of conscious thought, and begins to understand that an appearance can be conjoined with his thinking or separated from it, or that it may be in the mind subjectively and of the mind objectively, and this at the same time; or that it may he subjective to him and not at the same time objective. The growth and development of this conscious thought, having its ultimate basis on the contrasts of opposites, is the sure and necessary preparation for the formation of conscience.
CONCEALMENT OF THE TRUTH 1887

CONCEALMENT OF THE TRUTH              1887

     SOME of the sweet and fraternal relations that have been so laboriously formed with the Old Church-which relations, by the way, the Writings very distinctly and repeatedly say ought not exist-have been rudely broken. The Old Church has given the main instrumentality, the Swedenborg Publishing Association directly, and two New Church journals indirectly, a sharp lesson in honesty.
     The cause is Mr. Barrett's Some Friendly Suggestions to Ministers, the appendix to Progressive Thought on Great Subjects, thirty-five thousand copies of which have been sent out to the Old Church clergy, and thirty thousand more are promised. - This is what the Watchman, a Baptist paper of Boston, says of it, among other things:

     "We have personally known some of the teachers and preachers of the New Church or the New Christianity, and supposed they were all honorable men; but if this is the Jesuitical and Sapphiratical policy of this sect, then may the God of providence soon smite it, as he did Ananias of old; and those who practice this encouraged deception need to remember what the Revelator said: 'All liars' (whether by word or practice) 'shall have their part in the lake which burneth with fire and brimstone, which is the second death.'"

     A Western Methodist paper says:

     "The suggestions of slyness in introducing the tenets of this 'True Christian Religion' would amaze a Jesuit with his cunning. They are the product of that school of subtlety to which the serpent belongs. If this is the method of the 'new truths,' then the less they are 'inseminated' the better. Never was more shameless effrontery paraded than this advice. . . . If this writer [Mr. Barrett] represents the New Church ethics, the LORD postpone the day when they shall prevail! The advice sounds as if it came from notions that rise from beneath and do not descend-from above."

     Again:

     "It seems incredible that any man who has intelligence enough to write a book would put into it such suggestions as are criticised in the following article, and the writer is justly is justly indignant at the insult offered him in sending him a volume containing such suggestions."

     Immediately on the appearance of the first of these quotations, the Rev. T. F. Wright, editor of New Jerusalem Magazine, wrote to the Watchman a letter in which all connection between Mr. Barrett and the New Church was repudiated. The Messenger heads what it has to say on the subject "A Disavowal" i. e. of Mr. Barrett and his notions. It recapitulates that the Friendly Suggestions is a paper read before the Ministers Conference last June, and the "suggestion" of the "friendly mover," if we may quote Dickens, is that Old Church ministers who receive the New Church Doctrines are justified in concealing thou origin. In other words, the whole affair is simply one of the many forms of concealment of the truth (see Life, August, 1886). The Messenger, in its opening, says: "All these facts, if this were the whole of them, might be regarded as matters concerning Mr. Barrett only and not for Messenger comment." It does not regard itself "called upon to criticise the positions of the Manager of the Swedenborg Publishing Association in respects in which he differs" from the Messenger. After quoting what the Old Church papers have to say, and Mr. Wright's letter, the Messenger precedes to repudiate Mr. Barrett's sentiments for itself and for the New Church, and to mention the fact that no one who is a member of the General Convention is admitted to membership in the Swedenborg Publishing Association. "Furthermore," it sayst "we are heartily convinced that it is not necessary that the Divine Truths of the LORD should be inveigled into a man's acceptance." Not "necessary"? Why not have said it is "dishonest"? After more in this vein, it proceeds thus to conciliate Mr. Barrett: "We say all this in no unkind feeling toward Mr. Barrett, who we believe honestly holds the position he advocates." In other words, Mr. Barrett is honestly dishonest. What has the Messenger or any one else to do with Mr. Barrett's motives? A man's motives are known to the LORD alone. Mr. Barrett has advocated a dishonest principle. Why not do as the LORD bids us, judge what he has written and let the man's motives alone?
     For years the Messenger and the Magazine have given Mr. Barrett space in which to advocate his notions; have given his Association much free advertising; have known, according to the confessions they now make, that he is not a New Churchman, of the organized Church at least; have now practically admitted that his teachings are dishonest and Jesuitical; yet in the face of all this comes: "We do not regard ourselves as called upon to criticise the position of the Manager of the Swedenborg Publishing Association." Truly, these be vigilant and faithful watchmen! Permitting a man, whose teachings they now repudiate in a panic, to teach through their columns; knowing the teachings to be false, yet not feeling called upon to utter a single warning, but rather in word and deed abetting him! Waiting until the Old Church pointed out the dishonesty, and then, all in a flutter, disclaiming all responsibility!
     But is the disclaimer just? What vital difference is there between the position of the Messenger, of the Magazine, and of several other New Church journals in this country and abroad, and that boldly advocated by Mr. Barrett? Is it not that Mr. Barrett is rather franker than they? Do not they constantly conceal the truth? and what is that but what Mr. Barrett advocated? Which of them but that conceals the truth about marrying those of a different religion? Search their files, and not one word of this vital truth will be found. If they deny that it is a truth they deny the Church of which they are spokesmen, for it comes with the force of a doctrine from the LORD. If they admit its truth and refuse to promulgate it, they then tacitly conceal it, and thus follow the advice Mr. Barrett gives to Old Church ministers, which they admit is dishonest. The same may be said of other things. Which of them boldly and persistently publishes the Truth concerning the state of the Old Church. New Church ministers exchange pulpits and permit Old Church clergymen to preach to their people, and these journals keep silent, or do not commit themselves, or even mention the fact rather approvingly, and thus both minister and journal give the lie direct to the Doctrines of their own Church.

40



     Plain speaking is urgently needed. If New Church journals and ministers will throw off their timid ways, add simply tell the truth as the LORD reveals it, the Church will prosper. Many at first, no doubt, would be offended and withdraw. So be it. Let them go. They are better out than to remain as a disturbing element. Some Societies might be broken up. So be it. The Truth then will have broken them, and it will be better than for them to remain in their present false state.
"HALLOWED BE THY NAME:" 1887

"HALLOWED BE THY NAME:"              1887

     IN the latter part of Leviticus xxii, 2, there is, in the Hebrew, a clause whose full significance is not found in any of the versions of the Scriptures. It reads: [Hebrew]. The whole verse in the English Version is, "Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not My Holy Name in those things which they hallow unto Me." Here the words "in those things" being italicized, are shown to have been supplied, and the Hebrew above is supposed to be rendered by the sentence following "the children of Israel." The question is, what is the proper antecedent to the relative [Hebrew] as it occurs in the text? The Authorized Version supplies it, according to the views of its compilers, by the italicized words, referring doubtless to "the holy things of the children of Israel" [Hebrew] previously mentioned. But there is no grammatical warrant for this substitution of words not in the original, nor is it demanded by the connection. The Septuagint translates this relative by the plural form osa [in Greek], which may be taken adverbially (vide " Liddell," in voce iv, 1), and be rendered "as far as" "whenever" and the Hebrew would admit of such a construction (vide "Fuerst" in voce [Hebrew] 4), though it be not the most natural. The Vulgate agrees with the Authorized Version, and all the versions unite in not recognizing the substantive quality of holiness, but, making it a mere adjective instead of a reality, speak of "My Holy Name,", and not, as the LORD said, "The Name of My Holiness."
     There is no direct citation of this passage in the New Church Writings, hence in this case we have not our final reference. Yet the combination is simple enough if we find an antecedent to this relative in the two words [Hebrew] immediately preceding. We should then read the clause, "And let them not profane the Name of My Holiness, which they are sanctifying to Me." There can be no objection philologically to referring the relative to this immediately preceding clause, and, thus understanding it, the whole passage is full of light. Those who worship the LORD, and especially those who minister in His name, must worship and serve in the beauty of Holiness. When we look up to our Father in the Heavens, and say, "Hallowed be Thy Name," how careful should we be that we profane not that Name of Holiness in our seeming sanctification of it. And yet how liable are we to do this. If we lose sight of the fact that the Name of the LORD is the all by which He is to be worshiped, and forget that by the name of JEROVAR is to be understood the LORD as to the Divine Human, because from His Divine Human proceeds all of love and faith (A. E. 102), do we not really profane that Most Sacred Name we seem to hallow?
Notes and Reviews 1887

Notes and Reviews              1887

     Morning Light publishes monthly a Calendar of Daily Lessons in the Word and the Writings under the title of "Our Reading Circle."
Title Unspecified 1887

Title Unspecified              1887

     BEGINNING with the February issue, New Jerusalem Tidings is dated "Parkdale, Ont." The address of the Editor, the Rev. J. S. David, continues as heretofore, 20 Equity Chambers, Toronto.
Title Unspecified 1887

Title Unspecified              1887

     UNDER the general head of "New Church Herald Series," Mr. J. E. Dawson, the publisher of the Herald, has issued an eight-page Discourse for the Young, by Isaac Sanctuary, entitled The Garden of Eden.
Title Unspecified 1887

Title Unspecified              1887

     Mind in Nature, a Journal of Psychical, Medical, and Scientific Information, in whose list of special contributors were the names of Dr. A. E. Small and the Rev. L. P. Mercer, has been discontinued from the twelfth number of Volume II.
Title Unspecified 1887

Title Unspecified              1887

     MR. JOHN ALLEN, who recently died in New York city, was for many years publisher of New Church literature in Boston and in New York. He was one of the incorporators of the American Swedenborg Printing and Publishing Society. A short sketch of his life appears in Messenger, p. 70.
Title Unspecified 1887

Title Unspecified              1887

     The Intercourse of the Soul and the Body has been issued in a companion style to Dr. Wilkinson's translation to the Divine Love and Wisdom. The subdivisions of the longer paragraphs made by the Rev. J. F. Potts and adopted in the Swedenborg Concordance, have been introduced into this volume.
Title Unspecified 1887

Title Unspecified              1887

     APROPOS to the death of Mine. In Boys des Guays, the Reading Circle publishes one or two reminiscences of Mr. Scammon's visit with her and her husband, among them being, that "L. de Z.," who appeared under that signature in connection with French publications, was a Roman Catholic Priest who belonged to a convent in Spain, but who did not preach.
Title Unspecified 1887

Title Unspecified              1887

     THE German Missionary Union of the New Church In America is about to publish a Monthly Journal, to be edited by the President of the Union, the Rev. F. W. Tuerk, the oldest German clergyman in America, and the only German General Pastor. The first number will appear this month. Subscription price, one dollar per annum. Sample copies will be sent on application to the office of the Union, 1011 Arch Street, Philadelphia.
Title Unspecified 1887

Title Unspecified              1887

     Doctrina Celestial; extractada de los Escritos de Manuel Swedenborg, is a four-page leaflet, giving, as the title indicates, brief extracts from the leading Doctrines of the Church. They appear to be all taken from the New Jerusalem and Its Heavenly Doctrine, which may have suggested the title, and treat of the LORD, Providence, the Word, the Church, Heaven and Hell, Resurrection, Regeneration, Repentance, Merit, Conscience, Piety, and Charity.
Title Unspecified 1887

Title Unspecified              1887

     THE "Journal of the General Church of Pennsylvania, Sixty-first Meeting," forms a book of eighty pages. Its characteristic feature, never before introduced in the New Church, of presenting verbatim reports of the speeches and remarks made at the meeting, makes it an instructive record and a valuable contribution to New Church history. Among the improvements over the previous Journal are a "Directory," and lists of "Matters referred," and of "Recommendations." The usefulness of a book of this character would be greatly enhanced by a full Index to subjects discussed in meeting and in the official reports.
Title Unspecified 1887

Title Unspecified              1887

     IN connection with the teachings that the Ancient Word is still preserved with the people who live in Great Tartary and that we should seek for it in China, where we shall probably find it among the Tartars, the following utterance found in the Nation's review of The Dragon and Demon, by H. C. DuBose (A. C. Armstrong & Son) will be found of interest: "The problem of 'reformed' Buddhism, which has thus far defied the attempts of Max Muller and other Orientalists to solve, is full of mystery and interest.

41


The Kioto Theologians of the Shin-Shin sect shift the sources of the revelation to inaccessible Thibet, and talk of manuscripts and books never as yet seen in Europe."
Title Unspecified 1887

Title Unspecified              1887

     THE Fifth Annual Report of the New Church Orphanage in England makes a pamphlet of thirty-eight pages, of which three pages are devoted to the one hundred and six officials of the Institution; three pages to the Chairman's address; three to the Minutes of the Annual General Meeting held in October; four to the Report of the Board of Management; four to a detailed list of cases adopted so far; one to an abstract of receipts and expenditures; twelve to detailed lists of subscriptions and donations for one year, and five pages to the Rules and Regulations. The Orphanage maintains twenty-three orphans. The receipts during the year were L776 4s. 7d. and the expenses L872 6s. 1d.
Title Unspecified 1887

Title Unspecified              1887

     THE Prohibitionists received a stinging blow from Dr. Howard Crosby, one of the most eminent and learned Old Church ministers, in a lecture before the Theological Seminary at Rutgers College, New Brunswick: "No method of fighting intemperance," said he, "can stand for a moment, which condemns the use of wine." The "Two-wine Theory was the greatest piece of stupidity which the human mind has harbored in these latter days." He also condemned Bands of Hope, Temperance Societies, and pledges, and created a sensation by declaring: "If you want a glass of claret with your beefsteak to-morrow morning, and can afford to have it and don't have it-you are a fool." It looks as though even the Old Church were revolting from the straight-jacket which "temperance" people are seeking to put on their neighbors.
Title Unspecified 1887

Title Unspecified              1887

     MR. Spiers has published The Heretic's Sermon, a tract somewhat in the form of Will Carleton's "Farm-Yard Ballads," and written by the Rev. F. L. Higgins of Topeka, Kansas. It is we suppose, the first attempt in the New Church at preaching a "missionary sermon" in verse, is very cleverly done, and deserves a place in every New Church library because of its unique character. In some respects it might have been more carefully worded, as passages like this,

     "But when in that sermon he showd us, how no one could ever go in,
     'Cept those that were all white and shinin', so free from all evil and sin,"

may easily give the reader the impression that Mr. Higgins believes that in order to enter heaven, man must, while on earth, have been purified of all his evils.
Title Unspecified 1887

Title Unspecified              1887

     Die Neue Kirche (The New Church) published by Albert Artope, of Berlin, Germany, is an eight-page monthly paper, ten and one-half by seven and three-quarter inches. The title is inscribed on the rays of a rising sun, similarly to Morning Light, but instead of having a sub-title across the face of the sun, like "A New Church Weekly Journal" of the latter, Die Neue Kircche more appropriately places a reference to the Word (Isaiah lx, 1) there. The contents of the first number, which has a two-page supplement, consist of a poem by Mr. Artope, an address "To the Reader" in which is given a sketch of the leading Doctrines of the Church, a sermon by Mr. Artope, an article on self-deception, and Church news. While the style of the articles shows the editor to be a man of parts, it leaks out in his "Address" that his want of observance of what Divine Order requires is not restricted to his repudiation of New Church Baptism and Ordination, but extends too what is still worse-to a rejection of the Finality of the Revelation made by the LORD through Swedenborg. "The LORD first revealed the Internal Sense of the Word of God in extenso through His instrument, Emanuel Swedenborg, and in this we have the dawn of a new day. Since then the Sun itself, the LORD, has arisen above us in His glory. Swedenborg was not the dawn, but the light of the Internal Sense was, which the LORD gave through him-hence He Himself." "Even at the present day and in the future, the LORD can give similar revelations. He shows us in Swedenborg how He can open man's spiritual eyes, when man, looking constantly to Him, suffers Him to open them." Failing thus to see the doctrine concerning the Second Advent, Mr. Artope likewise fails to see the doctrine concerning redemption. Of the general redemption wrought by a last judgment in the Spiritual World, both at the LORD'S First Coming and at His Second Coming, nothing is said in the article on Redemption. Redemption is there said to consist in this, that the LORD by His earth life showed "how man can walk in the commandments of God, blameless, In Divine power. Thus He prepared the way for us, and demonstrated how we, freed from our sins, can thus be redeemed."
     Bote der Neuen Kirche gives Mr. Artope's paper an enthusiastic welcome.
Title Unspecified 1887

Title Unspecified              1887

     PART 5 of the Swedenborg Concordance is of peculiar interest as containing references in the Writings to three of the Divine Works of the Church themselves: Apocalypse Explained, Apocalypse Revealed, and Arcana Coelestia. There are seventy-six subjects in this Part, not counting those to which there are no references. The most important is "Appearance," which covers eleven pages. Of especial importance is the study of this subject here presented so invitingly, as the public teachers of the New Church-whether authorized or self-constituted-fail, in many instances, to distinguish between real and fallacious appearances.
     On a closer examination it appears that the word "Anatomy" does not occur in all the places referred to in Bayer's Index Initialis. This explains why the Concordance has so many less references, under that head, as noticed in our January issue. The references to "Anatomy" in Beyer not to be found under that head in the Concordance, will all be found under their proper heads in this work. And, of course, more too. Of this we have illustrations in Part 5. One of them, "Animal Spirit," shows us how far the scientists of to-day are from true science. The subject, as presented in the extracts of the Concordance, is almost a complete dissertation. After we are told that the animal spirit is a purer blood, and that, as the blood fills the blood-vessels, and the nervous fluid the nerve-fibres, so the animal spirit fills the fibres, its elaboration and circulation are beautifully described, together with the use which it performs in the whole body. Then we have the following testimony to the necessity of a New Church science of anatomy, with New Church professors and teachers: "Very few of the learned of the world suppose that any animal spirit exists [at the present day none, of the learned of the world acknowledge its existence], but they suppose that the fibres are empty like dry threads, when yet it may be evident to every one that no such fibre could operate without its fluid within- as a patient could not without an agent. It was perceived that this was impossible, for the fibres would then be destitute of all vital operation, like a vessel without blood. . . . So long as they dispute whether there exists an animal spirit in the fibres, as they may still do for a thousand years, they can never come to the courtyard of knowledge."
EMOTIONAL VICISSITUDES 1887

EMOTIONAL VICISSITUDES              1887

     A LOVE CHRONICLE BY THE AUTHOR OF "AN EXPERIENCE," ETC.

     CHAPTER III.

     Another Meeting.

     DURING Monday and Tuesday David remained taciturn, but on Wednesday morning he gave vent to his misery. He and Harry had been strolling through the orchard and were now standing beneath an apple-tree, against the trunk of which David leaned while he gazed gloomily at nothing in particular.
     During the interval since Sunday Harry had been markedly light-hearted.

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Perhaps his resolve to see Dolly again was the cause, or it might have been an attempt to cheer up the woebegone David.
     "We must not forget that this is the evening we are to call on Miss Sedgwick and her visitor," said he.
     By way of reply to this, David broke out:     
     "I'm the most miserable dog living!"
     "Well, speak out!" replied Harry, who knew what was coming, though there had not been a word said about Mrs. Jonson since they had parted from her on
Sunday.
     Then David spoke. Life was a mistake, and he didn't care how soon his ended; the world was hollow and all things were but vanity and vexation, etc., etc., etc.
     People who rail at the world make one common mistake: they do not see that the cause of their unhappiness lies in themselves. They rail at everything but the true cause. Take the case of our David. He was a disappointed lover, though not in the ordinary sense; for the lady seemed willing to renew the old intimacy. Nevertheless, he was terribly disappointed and talked bitterly as he leaned against the fruit-laden apple-tree. The cause of his bitterness was his own mistake; yet he said nothing about that. Flora had not changed, but merely developed in the line of her youthful character. He had mistaken that character, and when his mistake had been seen he lashed out at everything except the cause of his mistake-himself. Cool reflection would have shown him that had Providence permitted the realization of his youthful wishes he would have been unhappy tied to so weak and frivolous a woman as Flora. But at this time cool reflection was conspicuous by its absence. However, it is hard to be cool and philosophic when a cherished love has been torn from the heart.
     Harry listened to this tirade, and when it had tapered into silence, he again said:
     "We must not forget Miss Sedwick's invitation tonight."
     "I didn't accept it and I'm not going. I don't care if I never meet another woman. They are nothing but trouble and sorrow to a man," so David began, when Harry said:
     "One moment, please. Is it the custom for New Churchmen to abuse all women when they discover that they have deceived themselves as to the character of one?"
     "I know I'm a fool," replied David, meekly.
     "I won't go that far," replied Harry, smiling; "but you have been talking any amount silly. It is off your mind now, and I hope to see evidences of recovery soon."
     "I hope so," was David's sighing reply.
     "Your case interests me from the purely scientific or speculative point of view. I'd like to analyze it a little."
     "Go on; nothing matters to me any more."
     "Here is an actual development of that subject we were theorizing about last Saturday afternoon. You have been carrying the image of a young girl in your mind for ten years, and yours is a love that was kept warm in one heart only. The image or ideal has turned out to be false to the real, and your love is spurious. Now, here," went on Harry, in his light, argumentative way, "comes in a fine distinction, and I hope I shall be able to point it out. Your love is spurious, for it becomes aversion as soon as it turns from its ideal to the real; and yet in itself or in Its origin it is not spurious, but true and faithful as ten years trial shows. I think you have fine abilities in that direction, but they have been sadly misdirected."
     For the first time in three days David smiled as he asked, "In what way?"
     "You told me that while she was the wife of another you did not love her, that you had fought your love down. Your fighting, I think, was somewhat on the Chinese order, more noise than reality. It looks as though, while fighting, you took care to protect the enemy and cherish it in the inmost recesses of your heart. You were deceived in the value of her whom you loved; you deceived yourself as to your state when it was unlawful to love her, and now that all deception is swept away you rail worse than half a dozen melancholy Jacques. I hope that you will soon become properly thankful for your escaped from this mesh of deception, and that the next time you will be more fortunate."
     "I can never love again," sighed David.
     "Excuse me; but such an assertion is mere nonsense. You will be in love again before six months, and will always be in that state until you get married."
     "Of course, after marriage love ceases," said David, with a return to his old manner of speaking.
     "That depends on yourself and the one you marry. Suppose Mrs. Jonson were your wife to-day, what then?" David said no more, and when Harry for the third time broached the subject of their call that evening he consented to go.
     Miss Cora Sedgwick lived with her parents in a rather small frame house that stood back from the street a little ways, and had a white-paling fence in front of it. The gate was held from swinging open by means of a chain, one end of which was fastened to it and the other to a short post, and in the middle of the chain were tied several bits of iron by whose weight the gate was closed. The short walk to the front door was covered with tan-bark, and bordered with flower-beds separated from the walk by boards about six inches wide set on edge and held in place by stakes driven in the ground. The flowers were the "old-fashioned kind," jonquils, columbines, and the like; but about the yard was a rather disorderly and riotous profusion of flowers and bushes, each of which, as is generally the case in country yards, was allowed to follow its own sweet will, and the effect was charming. A single wooden step led up to the small porch, on each side of which was a seat capable of holding two people; this indicates the breadth of the porch, and its length may be shown by the fact that people facing each other in these opposite seats could without much exertion reach forward and shake hands. There was no bell, and Miss Sedgwick herself opened the door in response to Harry's knock. She carried a lamp in her hands, because, as she explained, while they were hanging up their hats on a row of wooden pegs that did duty for a hat-rack, the chimney of the hall-lamp had been accidentally broken that evening "as the man was carrying the trunk upstairs."
     "Your guest arrived to-day, then?" asked Harry.
     "Yes; she came this afternoon, and I have discovered that she is not a stranger to either of you."
     "Indeed! what is her name?" asked Harry.
     "Dorothy Wood. Do you remember her? she said that probably you would not, as it was three years ago when you met, and then only for a short-time."
     "Yes I remember her. I have-" he stopped and looked at Miss Sedgwick, then at David, who stood by silently indifferent and lastly at the door. Miss Sedgwick paused, smiling, a moment, with her hand on the door-knob waiting or him to finish his sentence, but as he did not she opened the door and they entered the room where Miss Dorothy Wood and Mrs. Jonson were sitting.
     She said, "I suppose there is no need for introductions."

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     After one glance at Dolly, who arose as he entered, he said truthfully and somewhat warmly:
     "I am glad to say that I do not need one, and I hope you can say the same?"-this to Dolly, who replied as she, gave him her hand:
     "No, I do not need one. It seems quite like old times to meet you again."
-     "Yes, and I shall add, like the 'happy' old times. I have often thought of those few days at the old Cloud House."
     "And so have I," replied Dolly, with a most charming laugh, "because they were the first I ever spent at such a fine place."
     When he turned to pay his respects to Mrs. Jonson, David, after greeting Dolly, asked:
     "Every one well when you left home?"
     "Yes, everybody was quite well and eagerly getting ready to leave the city for the summer. I suppose you have been having a pleasant time?"
     "Oh! yes," was his doleful-reply.
     "I don't believe he has," spoke up Mrs. Jonson, in a sprightly manner. "Mr. Hale, you must not keep him shut up so closely in that old house of yours."
     "I shall be happy to act on your suggestion, if our friends "-glancing at Miss Sedgwick-" are willing to bear the infliction of our society at times."
     "Don't be mock modest, Harry," replied Miss Sedgwick, laughing. They had known each other from childhood and she was a little older than he. "You know that you are always welcome, and I shall be glad to have Mr. Brown call whenever he wishes."
     David gravely bowed and said, "Thank you," and then the little group proceeded to crystallize, so to speak. Miss Sedgwick and Dolly found a resting-place on a chintz-covered settee, Harry on a chair near them, Mrs. Jonson near him, while David, unheeding a vacant chair beside her, took one across the room, which, however, wasn't far-off, as the room was small. The conversation soon became animated, for Harry was a good talker and the presence of Dolly brought out all that was best and brilliant in him. He had not been deceived in his dreams, as David had; on the contrary, he thought that the dreams were poor affairs compared with the real. There was a piquant daintiness about Dolly-her looks her voice, her actions, her attire that every moment confirmed him in the belief that he was in the presence of the one woman in this world with whom he could find deep and lasting happiness. David sat gloomy and alone until Mrs. Jonson crossed the room, and taking a chair near him, said:
     "You seem very much changed."
     "It has been a long time since you met me, and I suppose I am older and crabbeder than ever."
     "But, David, you are not old." She spoke his name now with sweet frankness.
     "'Old' is a relative term. Some are as old at thirty as others are at sixty. I feel as though I were a hundred. I'd like to be youthful and bright, like Harry over there, but I am not. I know that I am stupid in society."
     "Harry is a mere boy," she replied-which wasn't true. "Women in society do not care much for boys; they prefer to compare views with men of experience and who have seen something of life and the world. Won't you tell me of your life, of your hopes and aspirations? We were friends once, David She had not changed in all respects, for her tone now and her manner carried him back ten years and made him more miserable than ever.
     "Yes Flora," he replied "we were more than friends once."
     She mused a moment and then said, with a gentle sigh:
     "Tell me, David, did you not hate me for the way I treated you then?"
     "I did not."
     "I am glad to hear that. I should not like you to hate me; you are so strong and I am so weak and foolish. I try to lead a Christian life, but it is so hard to know what to do. What should one do to be good?" Yes, she was his sylph-like Flora of ten years ago in all save looks.
     "Shun evils," was his terse reply to her question.
     "Yes, of course; but that does not satisfy the cravings of my soul. I want warmth and brightness and good. I don't like doctrine-it seems so harsh and cold. I often go to the Episcopal Church, because its beautiful forms and sweet music seem to give me what I crave."
     "Do you never feel that craving?"
     "What craving?"
     "For something sweeter and nobler-the craving for good."
     "It seems to me," he replied, frowning, "that the only craving not positively evil I have ever experienced was a craving to be freed from my evil cravings."
     "Why don't you turn away from such cold, hard thoughts, and give yourself up to the true and the beautiful, to joyous, warm, life-giving good?"
     "Such as is found in the Episcopal Church?"
     "Such as is found everywhere, if you but open your heart to it."
     There happened to be a lull in the conversation on the other side of the little room, and Harry, catching David's eye and having overheard the last remarks, said:
     "That is right, Mrs. Jonson; I hope you will convince him there is something good in the Episcopal Church."
     "Show it to me!" exclaimed David, glad of the chance for venting the impatience he felt.
     "Oh! I cannot show it to you," he replied, laughing. "Miss Wood, don't you think he is wrong not to see the true and the beautiful in that Church?"
     "Do you see any?" she asked, a little nervously.
     "The music is pretty good at times."
     "Music!" broke out David. "Tell us what is true in its doctrines."
     "Doctrines are a thing of the past. The world has outgrown creeds. Such things are obsolete, musty, and are passing away; we of this age no longer ask what a man believes, but what he is. Now don't contradict me," he added, in a quizzical tone, "for your own ministers say the same thing."
     "But I do contradict you and them, too," exclaimed the pragmatic David. "It is nonsense to say that spiritual things can become musty or be outgrown. A creed is either true or false. If true, you may advance to higher truths, but the original does not on that account become obsolete or musty. It remains the base of the higher. If the creed be false you may escape from it and find truth, or you may reject it for worse falsities. Musty!"
     "Isn't he delightfully dogmatic?" said Harry; addressing Dolly.
     "Is not he right, though?" she asked.
     "His point about 'musty' is rather neat, for it is absurd to speak of a thing of the mind as though it were an old cheese."
     "But what do you think about the New Church?" asked Miss Sedgwick earnestly. "You have read some of our Writings?

44



     "Yes, a little, but candidly, I found them rather slow.
     "Indeed; two pages were generally enough to put me into a peaceful sleep."
     "There! that's just it!" exclaimed Mrs. Jonson, eagerly. "The Writings are cold and heavy, and I have always said that to be useful they should be condensed into well-written, readable, and loving little books."
     After this statement of her profound views a silence fell upon the little group that was merely intensified by a combination of sigh and groan from David and a smothered laugh from Harry, who was familiar enough with his friend's beliefs to know the cause of his groan.
     "Why did not you demolish Mrs. Jonson as you once did me when I made a similar proposition to boil down 'the Writings'?" asked Harry, as they walked home that evening.
     "What is the use of saying anything to a woman, or man either, whose head is stuffed with nonsense about the 'true and the beautiful'? Bah! it makes me sick to hear people maundering about the true and the beautiful and warmth and love and life, while with the whole strength of their weak natures they are denying the LORD'S revealed truth and wishing to tear it in pieces and put it together to suit their own wretched little notions."
     Most decidedly, Mr. Brown was plain spoken.
     "But isn't 'the true and beautiful' a rather good thing?" asked Harry.
     "Yes, but it exists only where truth and good are united and those who deny the truth kill all beauty, no matter how loftily they talk."
     [TO BE CONTINUED.]
SPIRITISM; OR, THE SNAPPING-TURTLE 1887

SPIRITISM; OR, THE SNAPPING-TURTLE              1887

     A SNAPPING-TURTLE strayed into the farmyard one day and aroused great curiosity, especially among the chickens, who took turns in cautiously approaching, making a sudden peck at its hard shell and then hastily backing away. The head Turkey viewed it angrily, grew red, dragged its wings on the ground about it, but did not come to close quarters. The Dog barked at it vociferously and capered about for awhile and then took himself off. The Cat sat on top of the wagon-shed and, viewed the proceedings with well-bred cynicism.
After awhile the Scientific Goose and the Gray Goose happened by, and stopped to look at the Turtle, and the Gray Goose asked:
     "What is it?"
     "It has no fur," replied the Scientific Goose, "therefore it is not of the Cat family. It has no hair, therefore it is not related to the Dog or other four-footed     hair wearers. It has no feathers, therefore it is not a Chicken or Turkey, and, of course, I need not insult you by saying it is not a Goose."
     "Well, what is it then?" again asked the Gray Goose, and the Scientific Goose replied as he walked away:
     "In my humble opinion it is a passing phenomenon."
     After looking at the Turtle for a good while, the Gray Goose turned to the Horse, who was standing under     the shed on which the Cat was seated, and asked,     "What is it, anyhow?"
     "It is a Snapping-Turtle," replied the Horse," and you had better let it alone."
     "I believe I'll investigate it."
     "Be careful."
     "Why?"
     "You'll get caught."
     "I think not and then the broad minded Goose should investigate everything and store his mind with useful information."
     The Gray Goose stretched out his long neck and carefully viewed the motionless Turtle from all sides. "It's harmless," he said to himself, and then he stepped on it. The Turtle seized hold of his foot. The Gray Goose flapped his wings furiously and set up a wild cry for help. The cry was taken up from all sides as the geese, the turkeys, the chickens, and others came running from all quarters to watch proceedings, give advice, and keep at a safe distance from the terrified and struggling Gray Goose. Instinctively he made for the water, into which he plunged, and the Turtle, who had been dragged I there on his back, at once let go. After the Gray Goose had come ashore again, he limped up to where the Horse and Cat had calmly watched the event, and the Horse asked:
     "Well, what did you learn by your investigation?"
     "Nothing," replied the Gray Goose, "except that the thing is dangerous to fool with.
NEW CHURCH ORPHANAGE 1887

NEW CHURCH ORPHANAGE       EUGENE J. E. SCHEECK       1887

     Communicated.

     [Inasmuch as in this Department Correspondents have an opportunity to express their individual opinions, be they in favor of the principles on which New Church Life is conducted or adverse to them, the Editors do not hold themselves responsible for any of the views whatever that are published therein.]


     "THERE ARE GENERAL USES, WHICH ARE USES OF CHARITY."

     "The proper and genuine uses of charity are the uses of the function and administration of every one, which then become goods of charity, in which exists love to the. LORD, or with which this love is conjoined, when man does them from spiritual faithfulness and sincerity, which is with those who love uses because they are uses, and who believe that all good is from the LORD.
     "But besides those uses there are also other genuine uses:-to love one's consort faithfully, to educate one's children rightly, to dispose one's house prudently, to act justly with one's servants there. These works become the works of charity when they are done from the love of use, and toward the consort when they are done from mutual and chaste love; these uses are uses which are of charity, domestic. There are also other general uses; as to contribute useful and due support to the ministry of the Church, which goods become uses of charity in so far as the Church as the neighbor is loved in a superior degree: to the general uses belongs also the paying for the cost and labor of building and supporting orphanages, inns, colleges (gymnasia), and the like, which are to an extent indifferent. To give aid to the needy, to widows, to orphans, merely because they are needy and widows and orphans, and to give to beggars merely because they are beggars, are uses of external charity, which charity is called piety; but they are not uses of internal charity, except in so far as they partake of use itself and its love: for external charity without internal [charity] is not charity; the internal at the same time makes it: for external charity acts prudently from the internal [charity]; but external charity without internal [charity] imprudently and very often unjustly."-D. W. in A. E. xi, 5. -
(See also T. C. R. 425, 459; A. E. 932, 933; Charity, 122.)
     Children deprived of father and mother, or of the father alone, are orphans (A. C. 9199, 8703), and while their shelter; food, and the necessity of providing for clothing is most manifest, their principal want to be considered in the New Church is the deprivation of the guiding hand of the father.

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For this reason "orphans," in the Word, signify, in the Internal Sense, "those who are in truth and not yet in good, and yet desire good
-     - - That such are signified by orphans, is because sons deprived of father and mother, thus those who are deprived of interior good and truth, are orphans." (A. C. 9199.) "Orphans, that is, they who are without a father, in the Internal Sense of the Word, signify those who are in a state of innocence and charity, and desire to know and do good, and cannot" (A. C. 3703), because the interior judgment of the father is wanting in the house. (Compare with A. C. 266.)
     To the orphans the LORD takes the place of the father: "The Father of orphans and the Judge of widows is God in the habitation of His holiness." (Psalm lxviii, 5.) His habitation on the earth is the Church, and it is her duty to co-operate with the LORD in caring for the spiritual and natural education of His children-to educate them so that they become conjoined with Him in charity and in faith.

     HISTORY OF THE ORPHANAGE.

     To meet the desire of New Church parents that their children should be reared in the Church, in case the parents should be taken away, and also to carry into effect, the principles above declared, the Academy of the New Church instituted the Orphanage, in the year 1883, by giving assistance to a family of five orphan children, whose mother remained in charge of them. The use has developed slowly, and at the present time nine orphans from three different places are cared for.
     The sums contributed amount thus far to $2,956.74, and the expenditures to $2,664.05. The regular monthly expenses amount to 698.00.

     METHODS.

     THE general supervision of the Orphanage is committed to a "Director," the Rev. W. F. Pendleton, 821 Windsor Square, Philadelphia, to whom is adjoined an Advisory Board and a Board of Finance. The Treasurer is Mr. A. J. Tafel, 1011 Arch Street, Philadelphia.
     To accomplish the end of making truly New Church men and women of the orphans, endeavors are made to perform the duties of father and mother to them. They are provided with homes, and sent to New Church day schools, where they are systematically instructed in the Doctrines of the New Church, and in those knowledges necessary for good citizens, and are trained to the exercise of the rational and moral virtues. (C. L. 163-165.) At home their conduct is watched by" Governors," who are appointed over them, and who make their reports to the Director. The maternal function is performed by the ladies of the Orphanage, who attend to all those domestic wants which are committed to them by the Doctrines. (C. L. 174-176.)
     Applications from all parts of the United States and Canada will receive due consideration.
     The following gentlemen have been appointed Collectors to receive contributions, in addition to Mr. A. J. Tafel the Treasurer: Mr. Seymour G. Nelson, 565 W. Superior Street, Chicago, Ill.; Mr. Arthur C. V. Schott, 51 Sixth Avenue, Pittsburgh, Pa.; Mr. A. Klein, 148 Broadway Brooklyn, E. D., N. Y.; Mr. Henry Stroh, Berlin, Waterloo County) Ontario, Canada; Mr. S. S. Carpenter 75 West Fourth Street, Cincinnati, Ohio; Mr. W. H. Junge, Suite 3, Hotel Bowdoin, Mount Bowdoin, Mass.; Mr. John H. Gillespy, 123 California Street, San Francisco, Cal.

     EUGENE J. E. SCHEECK,
          Corresponding Secretary.
722 Bellevue Street, Philadelphia, Pa.
     January 25th, 1887.

     FORM OF A LEGACY OR BEQUEST.

     I GIVE and bequeath to "The Academy of the New Church," a corporation under the laws of the State of Pennsylvania, its successors and assigns, the sum of          dollars, for the uses of the Orphanage under its charge.

     FORM OF A DEVISE OF LAND.

     I GIVE, and devise to [here name the Trustees], their heirs and assigns, in trust for "The Academy of the New Church," a corporation under the laws of the State of Pennsylvania [here describe the property], for the uses of the Orphanage under its charge. And said Trustees are empowered to sell said property and to make conveyances thereof clear of all trusts.
PHOTO-LITHOGRAPHING OF THE MANUSCRIPTS 1887

PHOTO-LITHOGRAPHING OF THE MANUSCRIPTS       HOMER SYNNESTVEDT       1887

     THE Committee appointed at the meeting of the General Church of Pennsylvania to secure contributions from its members to the fund for photo-lithographing the manuscripts of the Writings of the New Church acknowledge the receipt of the following contributions:
          B.               C.
     1     $10 00     14     $5 00          A     $30 00
     24      50          39     1 00          B     87 50
     37     2 00          48     1 00          C     12 00
     42     5 00          104     5 00
     49     10 00               $12 00     Total...$129 50
     50     10 00     
     60     50 00
          $87 50

     Also, a subscription to a set of the manuscripts from C. 40.
     To those who wish to subscribe for the whole set, the Committee would state that the price is not to exceed one hundred and fifty dollars, though what the cost will be cannot be definitely ascertained.
     HOMER SYNNESTVEDT,
          For the Committee.
LIQUOR LEGISLATION 1887

LIQUOR LEGISLATION       S. M. W       1887

     EDITORS OF NEW CHURCH LIFE:-Your "reliable report" (Life, p. 18), concerning the meeting of ministers of Massachusetts, at which the subject of Liquor Legislation was considered, has misled you. Though there was "unanimity" to a certain point "as to the grog-shop evil," there was not unanimity of belief "that a prohibitory law could be made effective, by degrees if not at once." There were those present who did not believe a prohibitory law to be the proper or a practicable remedy; and that belief was plainly expressed. The feeling was undoubtedly unanimous "that the grog shop is of infernal Origin." I hope you do not mean to imply a denial of this, yet I fear many of your readers will understand you so.

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You would hardly say the grog-shop is of heavenly origin. I presume that every minister present would agree with you in saying that "the grog-shop is not the cause of drunkenness, the drunkard himself is," if you mean, as I suppose, the more essential cause. But the grog-shop is unquestionably a powerful instrumental cause, and as such, for the good order and protection of society, it should not be allowed to multiply itself without limit and without restraint, but should be regulated, and as far as possible suppressed. I speak of the grog-shop as an institution; not of the liberty of men to use, according to their judgment, and even to abuse, within certain limits, what they think is useful, which is quite another thing. Such liberty of use and abuse, as all New Churchmen understand, is necessary to regeneration. But it is entirely consistent with such freedom; it even protects and promotes individual freedom to remove as far as possible extraordinary temptations to abuse. Total prohibition, if it were practicable, would be quite a different thing. The LORD permits man to be tempted that he may overcome; but He protects him too, by His merciful providence, so that he may not be tempted beyond what he is able to bear. He does this spiritually; and He does it through men in organized societies, naturally. To this effect: "The doing of evil is restrained by laws, in both the spiritual and the natural worlds, because otherwise society could nowhere subsist. . . . Without these external restraints society could not subsist, but even the whole human race would perish." (T. C. R. 498.) You would thus restrain the drunkard himself, which is right. But why should not society restrain the vender too, and thus protect those that are weak from excessive temptation, as the LORD protects the weakness of every one of us? That intoxicating drinks, at least as commonly vended and used, are an evil, and are to be treated as such, was certainly Swedenborg's mature judgment of them. In 1760, after he had written and published the Arcana Coelestia, in a memorial to the Swedish Diet, advocating a restriction upon the distillation of whisky by farming it out to the highest bidder, whereby "a considerable revenue might be obtained for the country and the consumption of grain might also be reduced, he adds, "if the consumption of whisky cannot be done away with altogether, which would be more desirable for the country's welfare and morality, than all the income that could be realized from so pernicious a drink." And in another memorial on the same subject, with a view to remove excessive temptation to this pernicious indulgence, and so "to diminish the number of drunkards," he recommended that "all public houses in a town should, like bakers' shops, have an opening in the window, through which those that desired might purchase whisky-or brandy, without being allowed to enter the house and lounge about in the tap-room." (Tafel's Documents, vol. I, p. 494.)
     S. M. W.
     ROXBURY, MASS., Feb. 14, 1887.

     ANSWER.

     So far as Our correspondent corrects the report on which our remarks were founded, the correction is thankfully accepted.
-     But why is it said, or how is it known, that "the grog shop is of infernal origin"? Is not the origin of the grog shop in all likelihood the same as the origin' of all other forms of business? And may not the vending of good wines and liquors in small quantities, and at places convenient for those who cannot afford to purchase them in large quantities be right and useful? Is not "the English decoction called punch" given to honest and industrious in the good city of London in the Spiritual World? (S. D.; P. VII, App. p. 88.)
     Is it not to be supposed, nay, is it not certain, that "the grog-shop" originated in the orderly and ordinary business of "retailing" wine and liquors to meet the necessities of workingmen, and of others who required them when away from their homes? The "grog-shop" has come to be used as a name for the lowest class of wine and liquor shops, and ought not be made to cover all such places of business. Selling wine and liquor is no more infernal in its origin than is the making of wine and liquor. The abuse of the one is as infernal as the abuse of the other. If by "grog-shop" is meant a form of abuse, its origin is certainly infernal. But how can the use be alike infernal in origin with the abuse? (D.L.W. 331.) If the "grog-shop" be an abuse it ought to be regulated and brought under legal restrictions, so far as it can be shown to be an "instrumental cause" of drunkenness and crime. This the Life has maintained repeatedly. But to "suppress" the "grog-shop" is not to "regulate," but to destroy. In order to destroy the "grog-shop," and at the same time not to interfere with the just freedom of orderly citizens, a line will have to be drawn between the "grogshop "and. the saloon or the hotel bar or the grocery or the drug-store. At what point shall the suppression end? Is not prohibition a legitimate birth of this idea of suppressions? "The grog-shop" is not an "institution." It is no more an institution than is any other form of business, whether abused or not. Our friend directs his attack against the "grog-shop" as an "institution," and not against places where men can obtain wine and liquor "to use according to their judgment, and even to abuse, within certain limits, what they think is useful." If there be no such places for the sale of liquor, it is evident that only those who make wine or liquor can use or abuse them. This is practical prohibition, based on the assumption that the grog-shop is an "institution," which it is not.
     Again, is it correct to say that it is consistent with freedom to remove as far as possible extraordinary temptations to abuse? Without, temptations man cannot attain a state of freedom; and the LORD alone regulates the degrees of temptation which a man can bear. And this is a part of the LORD'S merciful protection of man with which we had better not attempt to interfere. No doubt "the doing of evil is restrained by laws in both the Spiritual and the Natural Worlds," and this is just the point we were trying to establish. The doing of evil may be restrained by laws and fears, but not the temptation to do evil. Society ought to protect the weak against the evil-doer; but how is it going to protect the weak against his own weakness?
     What Swedenborg has written on the subject of drunkenness and drunkards, and on the desirability of restricting the distillation of whisky, etc., we readily accept. Lounging about a tap-room ought to be brought under police regulations as evil-doing, just as lounging about street corners, and the like, is forbidden as against public order.
     It appears to us that our friend has stated the principle governing this controversy, and in stating it has answered himself and justified the Life. "The doing of evil is restrained by laws, because otherwise society would nowhere subsist." Occasions for evil-doing and opportunities of abuse cannot be restrained by laws without intrusion into the life of men. Evils are to be restrained from breaking forth to the injury of society, but so far as they do not thus break forth they cannot be restrained and any attempt so to restrain them by law or by force is an attempt upon that freedom which is man's life, and without which he cannot be tempted, and by temptations, saved.

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The whole prohibition movement, and in a good measure, also, the restricting movement, originates in the old falsity long ago embodied in the various forms of asceticism, the falsity which teaches the attainment of a good life by extern9 suppression of evils and by compulsory restraint of action. It is a pity that the members of the New Church, both in this country and in England, have so opened themselves to infestation from the present form of this falsity as not to see that as the real origin of drunkenness is in the evils of life which produce the falsification of the truth, the only cure of the evil must lie for them in reaching that source of it: in society by wise laws restraining the outbreaks of the evil, and in the Church by teaching the Truth, that shall convince of sin, and lead, to the shunning of evils as sins against God.
     The only effective warfare that can be waged against drunkenness is that which is directed against the falsifications and perversions of the Word, which are the spiritual drunkenness from which flows natural drunkenness. All other efforts at reform by external means have been failures in the past and must prove failures in the future. Temporary and apparent success but lures on to more utter defeat. And suppose the so-called Temperance Movement to prove successful, and the means of drunkenness to be banished from the land, what guarantee do the determined promoters of this movement offer that the evils which now rush so wildly into this form of gratification, being restrained by the removal of the means of gratification, will not turn their stream into other more deadly and damnable evils, and by them hasten the destruction of the race? It may be that this is a purpose in the Divine permission of the whole movement; but whether it is or not, it does not seem right and orderly for New Churchmen to strengthen by word or deed this attempt to play at Providence by substituting a new religion of total abstinence and prohibition, and the like, to supply the utter failure of the Old Church to perform the work for which it was established. EDITORS.
LETTER FROM ENGLAND 1887

LETTER FROM ENGLAND              1887

     THE Walworth Road (London) Society held its first Annual Meeting on Tuesday evening, January 18th. Tea was provided at 6.30 o'clock, and after tea a public meeting was held which was very fairly attended. The "Leader" of the Society gave a very stirring address on "The Old Church," in which he dwelt largely upon the fact that it was impossible to renovate that Church, as it had become consummated and was dead. The Rev. R. J. Tilson followed with a speech on "The New Church," showing that it was a "new" Church because it possessed a new understanding of the Word, having-a new Revelation from the LORD. He contended that the Writings were the Spiritual Sense of the Word, and that only by implicit and strict obedience to their teachings could the LORD'S New Church be established. This was followed by an eloquent address from the Rev. T. Child on The Issues of Life and Death. After a few humorous opening remarks, Mr. Child showed in a very clear manner that the men of science know really nothing of life or death because they are wrong in their premises and because the Church prevailing in their time is dead and has taught them the absurd dogma that everything came out of nothing. Contrasted with this, Mr. Child gave a brief but very lucid idea of what life and death are when considered in the light of the New Church. Dr. Tafel followed Mr. Child, and, to the great pleasure and benefit of all, read a portion of his lecture on "Emanuel Swedenborg," especially dealing with the nature of Swedenborg's successive preparation for his great and unique work. Time would not allow the Doctor to finish his lecture, but those present gave very demonstrative proof of their appreciation of what they had received. A few remarks from Mr. Jobson of a homely character brought a very pleasant and profitable meeting to a close.
     The disastrous consequences of fully endowing churches may be easily seen by carefully noticing the character of such as are thus situated. To hinder the healthy practice of giving of our means to the Church of the LORD is a very serious thing. Yet this is sometimes done, and a proof of it was given the other day, when an offertory was made in a church fully endowed. The congregation numbered upward of sixty persons, and their contributions did not quite reach the sum of two shillings.
     Several of the London Societies are again having special courses of lectures delivered to them. Dr. Tafel is delivering a course at Camden Road on "Our Pilgrimage to Heaven;" the Rev. T. Child at Kensington, is discoursing on "Lost Truths of Christianity;" the Rev. R. J. Tilson, at Camberwell, is dealing with the opening chapters of the Word, and is also lecturing weekly at Walworth Road; the Rev. P. Rampage is engaged in a short course at Brixton, and several of the London Ministers are lecturing at Peckham. There is thus great activity manifested, and we trust some real life is being developed.
     The annual meeting of the Camberwell Society was held on January 14th. Nine new members were received and an encouraging report read.
     An impressive and interesting service was held in the Camberwell Church on Tuesday evening, February 8th; when the Sacraments of Baptism and the Holy Supper were administered. Thirty-two adults were baptized, including the Leader and nineteen members of the Walworth Road Society. Fifty persons received the Holy Supper. A short address was delivered by the Rev. R. J. Tilson during the service.
TRUTH NOT FROM THE LORD 1887

TRUTH NOT FROM THE LORD       JAMES WHITE       1887

     "I WISH some of the intelligent of the Church would Publish an article in Life showing the fallacy of the doctrine, or the position taken, that truth is truth whether in the Bible, in Swedenborg, or from man, and this would include the influx advocates. Do not the Writings teach that all power for any good is from the Divine truth, and that alone is Divine which the LORD has revealed? But one in the fallacy just mentioned may claim that he has learned this truth and that truth from the Word and from the Writings is the same as that in his mind; but where is the authority to the learner who neither acknowledges an internal sense, nor the ability or authority of Swedenborg to write and print the revelation he has. How, then, can the learner be said to hear from the LORD, and hence, how can he be taught from the LORD, whom, or whose messages he will not acknowledge? And why should he? His pretended teacher is only second-handed, relying upon his own self-derived intelligence, which musts indeed be in falses. Truth not coming to the listener in any sense from the LORD, is without power." JAMES WHITE.

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NEWS GLEANINGS 1887

NEWS GLEANINGS       Various       1887

          
     NEW CHURCH LIFE.
     A MONTHLY JOURNAL.

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

     all communications must be addressed to Publishers New Church Life, No. 759 Corinthian Avenue, Philadelphia, Pa.

     PHILADELPHIA, MARCH, 1887=117.

     CONTENTS.

     Editorial Notes. pp. 33-44.-The LORD our Father (a Sermon), p. 35.-Conversations on Education, p. 37.-Concealment of the Truth, p. 39.-"Hallowed Br Thy Name," p. 40.
     Notes and Reviews, pp. 40-41.
     Emotional Vicissitudes, a Love Chronicle, p. 41.-Spiritism; or the Snapping-Turtle, p. 44.
     New Church Orphanage, p. 44.-Liquor Legislation, p. 45.-Photo-Lithographing of the Manuscripts, p. 45.-Letter from England, p. 47.
     News Gleanings, p. 48.-Marriages and Deaths, p. 48.
     AT HOME.

     Illinois.-THE Rev. S. H. Spencer has been evangelizing in Hutton, Lacon, and other planes.
     THE Western Union has been, or is about be, chartered. The Van Buren Street Society has turned over its stock of books to the Union, and furnishes a room for its business, and has deposited with it the library that has been in custody of the Society.
     THE Rev. L. P. Mercer preached so "The People's Church," at Glencoe, on the first and third LORD'S Days in February. Preachers "of all denominations" are invited to preach to the People's Church.
     Massachusetts.-THE Rev. G. F. Stearns, who is evangelizing in this State, and organizing and encouraging reading-circles, recently baptized four adults and received ten persons into membership at Mansfield.
     THE Massachusetts Sabbath School Conference held their twentieth annual meeting in Boston on the 22d day of February.
     IN the Boston Highlands, or Roxbury Society, the children attend the services in Church leaving before the sermon, while a hymn is being sung.
     AN orphanage has been organized in Massachusetts. The Chairman is the Rev. W. H. Mayhew, of Yarmouth port, Mass.; the Secretary, the Rev. H. W. Wright, of Abington, Mass.
     Maryland.-THE Maryland Association met in Baltimore February 22d. The Maryland Sunday School Association met in Baltimore February 2lst. The Baltimore German Society has paid off its Church debt.
     New York.-THE twenty-third annual meeting of the New York Association wan held in Brooklyn on February 22d.
ML Bestow has been supplied with a horse and wagon.
     California.-THE Oakland Society, under the pastorate of the Rev. L. Jordan, is progressing favorably. The weekly Doctrinal Class is an important feature of the Society's life. It is usually followed by a social.
     Kansas.-THE attendance at Topeka averages between fifty and sixty every LORD'S Day.
     Pennsylvania.-THE Advent Society has slightly altered its Constitution and By Laws so as to conform more strictly to the order of the General Church.
     ON application of the New York German Society, and under authority of the New York Association, the Rev. W. H. Schliffer was ordained Pastor of said Society, by the Rev. Channcey Giles. The ceremony took place in the Church of the Philadelphia First Society.
     THE Sunday School of the Philadelphia First Society numbers one hundred and forty scholars.
     THE Allentown Church hold monthly tea-parties at the houses of members.
     THE Rev. Louis H. Tafel administered the Holy Supper at Allentown, on February 13th, to twenty-three communicants.
     Ohio.-THE Rev. P. B. Cabell, of Cleveland, visited Toledo and preached morning and evening. He administered the Holy Supper to nineteen communicants.
     Rev. John Goddard will preach or lecture in Avondale, a suburb of Cincinnati, every Sunday evening until June.
     Georgia.-THE Rev. J. B. Smith visited Savannah, where he lectured to audience. of twenty-five and fifty. The Savannah Society has twenty-seven members, of which eight are non-resident.
     Nebraska.-THE Rev. O. L. Barler has settled in Beatrice.
     Missouri.-THE St. Louis Society has paid off the debt on its chapel.
THE Rev. S. C. Eby recently lectured and conducted services at Jefferson City, baptized seven children and one adult, and administered the Holy Supper.
     Texas.-T Rev. B. D. Daniels has been stirring up the people of Bennett and vicinity, and baptized six children and three adults.
     Canada.-Bishop Tuerk conducts German services at Hamilton every fourth Sunday.
     AT the last annual meeting of the Toronto Society the Rev. Geo. M. Davidson was elected Pastor. He has been ordained and installed by Bishop Tuerk.

     ABROAD.

     Great Britain.-THE South London Alliance of New Church Societies has just completed its first year of existence. This Alliance was formed to introduce something of the nature of the Wesleyan system of "circuits" into the New Church. The pastorate has been under the charge of the Rev. W. C. Barlow, M. A., who has been assisted by a number of lay preachers. The working during the year has been harmonious and satisfactory to those concerned, and many of the London ministers have visited the Societies and expressed an interest in the undertaking.
     THE West Lancashire Missionary District Committee held a general meeting at Preston on January 29th. Active missionary work is being carried on at Southport, Warrlngton, Wigan, and St. Helens.
     This Wigan District Sunday-School Union held its quarterly meeting at Preston on January 29th, representatives being present from Bolton, Liverpool, Preston, Southport, and Wigan.
     This Accrington District Sunday-School Union held a very useful quarterly meeting at Ramsbottom on January 29th. About fifty persons were in attendance.
     THE receivers of the Doctrines at Windsor have made arrangement for Sunday services and occasional week evening lectures. On January 30th Mr. Gunton baptized five adults and administered the Holy Supper to fifteen.
     Mr. Sewall's Glasgow Society has organized a Reading Circle, studying Apocalypse Revealed.
     THE Rev. J. R. Boyle has resigned the Pastorate of the Society at Newcastle-upon-Tyne.
     THE Rev. J. J. Woodford is officiating as temporary minister to the Society at Besses-o'-th'-Barn.
     TEN adults were baptized on the 23d of January at Kensington, London by Rev. T. Child, a result of a sermon by him on the uses of Baptism.
     France.-ACCORDING to a series of letters on the New Church in Paris, published by Dr. Hibbard in the Messenger, there are more than a hundred persons in that city and vicinity more or less favorably disposed to the Doctrines. The average attendance on Mons. Humann's Church is from thirty-five to fifty.
     Mons. Humann, who performs the functions of a minister, even administering the Holy Supper, has never been ordained.
     THE Paris Sunday-school numbers from fifteen to twenty-five children, and is conducted by Mr. Nussbaum and Mrs. Chevrier.
     Germany.-THE Rev. F. Gorwitz conducted services and administered the Holy Supper at Esslingen.
     MONTHLY meetings are held in Gorwitz, attended on an average by six persons.
     THE "German New Church Society," of Berlin, is legally incorporated. The regular meetings are as follows: Sundays, ten A. M., services; two P. M., children's services; four P. M., meeting of young women's Society; eight P. M., Men's society meeting; on Tuesdays, eight P. M., answers to questions; Fridays, eight P. M., Bible Class (exposition of the Apocalypse).
     THE New Churchman Stuttgart and vicinity have occasional reading-meetings.
     Austria.-SEVEN deacons of the Vienna Society keep the Pastor, who lives in Berlin Germany, informed of the progress of members. According to Die Neue Kirche, "the Vienna Society goes hand-in-hand with Monethen (East Pussia), Stuttgart, and Berlin."
     Australia.-DR. John La Gay Brereton died on the 28th of October last.
EDITORIAL NOTES 1887

EDITORIAL NOTES       Editor       1887



49




NEW CHURCH LIFE
     Vol. VII     PHILADELPHIA, APRIL, 1887=117.     No. 4.
     THE quotations on the resuscitation of plants from their ashes, which are given in our notes on the Concordance, present one of a multitude of instances in which scientific facts used in the Writings to illustrate and confirm Doctrines are more fully described in Swedenborg's scientific and philosophical works. They illustrate the general harmony with the laws of Divine Order, which is to be met with in these works, and consequently their importance to New Church Science. As this science develops, it will doubtless be found necessary to compile a concordance to the works written by Swedenborg prior to his call to the office of Revelator.
Title Unspecified 1887

Title Unspecified              1887

     OUR thanks are due to New Church Messenger for the information that the New York Association has admitted woman delegates to its meetings for sixteen or eighteen years, and that in the year 1869 a woman was admitted as delegate to the General Convention.
     The Messenger commenting on our quotation from Arcana (n. 8994) (see Life, p. 18) says:

     "The number in the Arcana Coelestia referred to in the above quotation, treats or the relation of the intelligence and the will, and refers incidentally to the saying in ancient times that the woman should keeps silence in the Church. But as a qualification of all that is said before, the number concludes with a sentence to the thoughtful consideration of which we invite New Church Life, and all who are interested in the question of woman's relation to the Church and society, in this new descent of Divine life into the world. May not possible that in the age now dawning the external relations of men and women may be in correspondence 'with those who are of the celestial kingdom,' referred to in the following concluding sentence of No. 8994? 'But it is to be known, that this is the case with those who are of the LORD'S spiritual kingdom, but it is otherwise with those who, are of the celestial kingdom; in this latter kingdom the husbands are in affection, but the wives in cognitions of good and truth, and hence is the conjugial with them.'"

     Since this question concerns the matter of deliberative assemblies, whose duties relate to the organization and government of the Church, the attention of the Messenger is called to the teaching in Heaven and Hell (n. 213-215) concerning the difference of governments in the societies which constitute the Celestial Kingdom of the LORD, and in those which constitute the Spiritual Kingdom of the LORD. In n. 214 it is expressly stated that in the celestial government the things of judgment do not come into question, but the things of Justice, which are of Life. These are governed and kept in order by the wiser ones, of whom the less wise inquire; these wiser again inquire of the still wiser; these of the LORD.
     It is to be observed that in the Celestial Kingdom the government is of the LORD alone. He leads and teaches in matters of life. The angels there desire to be led, and therefore inquire the way of those who are wiser. Celestial wisdom is the wisdom of love to the LORD, and the Truth of that wisdom is from that love-nay, the principal of the Faith of the celestial man was Love, and hence faith or the truth which makes faith was love. (See A. C. 597.) The cognition of Good and Truth of the woman of the celestial kingdom, what is it but the Love of the husband's love of wisdom?
     The idea that seems to underlie the Messenger's qualifications of the teaching in Arcana (n. 8994) is that in the Celestial Kingdom the relations of man and woman are such, that the man in matters of Justice, that is of life, inquires of woman, who is the wiser, and that woman inquires of the still wiser woman, and finally of the LORD; and that in this way the LORD governs that kingdom. Does not this involve, that when the man of the Celestial Church was no longer content to be led by the LORD, but desired to be led by himself and the world, the LORD implanted this proprium in the man, and not in the woman, and that the woman was then the love of growing wise, and the man the love of the woman's wisdom?
Title Unspecified 1887

Title Unspecified              1887

     Is the celebration of the Christmas festival in the New Church a celebration commemorative of the historical fact of the LORD'S Coming into the World, or is it a celebration from gladness of heart and thanksgiving for the Divine Mercy in the work of Redemption and Glorification, as this mercy is now made known to the New Church? Does the New Church celebrate the event of the LORD'S Coming, in the flesh, or does it celebrate what this event means in the light shining out of the opened Word? Is it right to impress in the memory an historic fact of the LORD'S Divine operation, separated from the whole Truth of that fact; or with a limitation of the full Divine Truth represented by that fact? Does, not the Second Coming of the LORD give to the First Coming the only Divine interpretation in which it can appear in the glory represented by the transformation on the mount?
     The discussion of this subject has brought to light views which seem to lead back into the obscurity of the dead past. There have been other 'manifestations of such a withdrawal from the light of the spirit, which appear to indicate a reactionary movement in the thought of the Church. To insist that "the use in memorial days or anniversaries lies in their power for making a more distinct impression in the memory and in the affections of the, historic fact thus brought to mind," is to insist that a fact is more important than the truth involved in the fact, and that an impression on the memory of a fact is a use superior to the impression of the truth which is the cause of that fact. The LORD says: "My words, they are spirit and they are life." As the spirit and life of His Words are received, the words themselves recede, and the thought remains in that which is above the world and its nature. To the New Churchman the coming of the LORD in glory is the Divine fullness of His coming, without which the First Coming lacks its own fulfillment. The teaching of the LORD by His own mouth, in Matthew xxiv, Mark xiii, and Luke xxi is an essential part of His first Advent, which, appears again, but now in glory, or in spiritual light, in the Arcana Coelestia (n. 3353 to 3366) and elsewhere in the Writings of the New Church.

50


What shall be in the thought of the New Churchman-the Gospel Record, or the Revelation of its meaning, or both together? When the LORD came in the flesh, He came to judgment, and He then promised that He would come again to judgment. Was not this last judgment the necessary completion of all the former judgments? Was it not the fullness of the manifestations of their very spirit and life? To separate the one from the other is to separate the external from its own internal, and to present a mere dead fact. The intervention of eighteen centuries between the promised Coming and the actual Coming of the LORD in the clouds of the heavens, cannot affect the oneness of the truth that is in the one and in the other. Time is for man, and not for the LORD.
     Mr. Sewall, in the Messenger of March 2d, arguing in favor of a celebration of the historical fact of the LORD'S First Coming, apart from His Second Coming, says: "They" (the two events) "are separated by the entire Gospel history, nay, the whole New Testament, from Matthew to Revelation, stands between them." The whole New Testament does indeed stand between these two events, not, however, to separate them, but to conjoin them. As the LORD appears in the New Testament in fulfillment of His Word of the Old Testament, so does He appear again in the newly opened Word of His immediate Revelation at this day, in fulfillment of His Word of the New Testament. Such efforts to separate the external facts of the Divine Providence from their internal and external realities are in direct contravention of a very purpose of the LORD'S Coming into the world, which was to expound to men "in all the Scriptures the things concerning Himself." (Luke xxvii.) By this is meant "that there is nothing written in the Word which has not respect to Him, His Kingdom, and Church; that these are the spiritual and celestial things of the Word; but that the things of the sense of the letter are for the most part worldly, corporeal, and terrestrial, which cannot in any sense make the Word of the LORD." (A. C. 1540.) The entire teaching of the New Church on the subject of the Word tends to this, that the Word treats of the LORD alone in the supreme sense, and that it is the LORD. Mr. Sewall tells us in effect that the whole Word of the New Testament, which is the LORD in His Divine Human, stands between the LORD'S manifestation of the Humanity of His Divinity, made by His Coming in the flesh, and the manifestation of the sole and supreme Divinity of His Humanity; made at this day by His Coming in the opening of the Word, which is Himself. If the Christmas Festival is to serve as the occasion for such a rending asunder of the Divine and the Human essence of our LORD, in the practice of New Churchmen, and in the thought goes with the practice, it had far better not be celebrated.
Title Unspecified 1887

Title Unspecified              1887

     WHY will New Churchmen persist in limiting the Second Coming of the LORD to the Revelation of the Internal Sense of the Word, when there is no teaching of our Doctrine more plainly stated than this, that the Second Coming, like the First, consisted in the execution of a Last Judgment in the Spiritual World, 'by which there was effected a Second Redemption; in the formation of a New Heaven and a New Hell; in an immediate Revelation and in the institution of a New Church on the earth? The Revelation of' the Internal Sense of the Word was one of the great moments in the Divine act of the LORD'S Coming which cannot be seen and understood in its own light except by preserving unbroken the chain or series of all the acts by which the LORD provided that "the Tabernacle of God should be with men" (Rev. xxi, 3); that He Himself should be present with men in His Divine Human, and that they should be conjoined with Him in that Church whose crown is the worship of the LORD in the Divine Human in which the first prophecy and all the succeeding prophecies of the Word appear in their own glory, which they had with the Father before the world was." (John xvii, 5.)
     That the LORD, in glorifying the Human assumed in the world, performed a Judgment and effected a Redemption, is well known; that He performed a Last Judgment and effected a Second Redemption in His Second Coming ought to be equally well known. Let any one read True Christian Religion (n. 115), together with the references there given, and the Brief Continuation of the Coronis, and he will see how the LORD answers the objection to "the celebration of His Second Coming on the festival of our LORD'S birth in the flesh." The "blinding confusion in the minds of all regarding the sacred history of the Word in the letter and also regarding things which are spiritually widely distinct," will be clearly seen by any careful reader of the Teachings, to which attention has been called, to arise from the attempt on the part of the objector to make a spiritual distinction of what is a merely natural distinction. The First and Second Comings of the LORD are Divinely, and therefore, spiritually, One. Naturally they appear distinct, but spiritually they are Divine accommodations of Infinite Love and Wisdom to the varying states of men, and all these accommodations taken together, what are they but the fulfillment of the Divine Word: "And I will put enmity between thee and between the woman, and between thy seed and between her seed; He shall bruise thy head, and thou" shalt bruise His heel"? (Genes. iii, 14.) This Word is one with that which "He saith, who testifieth these things: surely I come quickly, Amen. Even so, come, LORD JESUS." (Rev. xxii, 20.) When these Providences of Infinite Love are gathered into one in the thoughts and affections of the men of the New Church, by the worship of the Divine Human of the LORD, now present in His Second Coming, then, and not till then, will the New Church worthily celebrate the Christmas Festival.
Title Unspecified 1887

Title Unspecified              1887

     IN his effort to carry the New Church back to the Old Church celebration of the Christmas Festival, Mr. Sewall, in the Messenger of March 2d, has inserted a fatal wedge into the line of the singular argument there presented. He says, in reference to the attempt to celebrate the Second Coming of the LORD on the festival of the LORD'S Coming in the flesh:
     "Especially uncalled for would this suggestion seem to be when we recall the fact that the time of the Second Advent as a historic date is distinctly given in the Writings, or, at least, that 'the 19th of June' is mentioned with the most solemn indication of its historic imports to the New Church."
     The utter inconsequence of this statement ought to lead even the writer of it to question the foundation of his whole argument. He first boldly assumes it to be "a fact" that "the time of the Second Advent as a historic date is distinctly given in the Writings" (the italics are ours), and then, by the convenient phrase, "or at least," he quickly drops his fact and tells us that the "19th of June is mentioned with the most solemn indication of its sacred historic imports to the New Church."

51


Why does he not give the historic imports of the mention of this day in True Christian Religion, where it is said, "That the LORD called together His Twelve Apostles, now angels, and sent them throughout the Whole Spiritual or with the command that they should preach the Gospel anew, since the Church established by the LORD through them is at this day consummated to such a degree that scarcely any remains of it are left" (n. 4, 108). The command given to the Apostles was that "they should preach the Gospel that the LORD JESUS CHRIST reigns, whose kingdom shall be for ages of ages" (n. 791).
     The historic date here given is therefore not the date of the LORD'S Second Coming, but the date of the proclamation throughout the Spiritual World that He had come and established His dominion, the date of His "sending His angels to gather together His elect from the boundaries of the heavens even into, their boundaries." (Matth. xxiv, 31.) This took place after the work called The Trite Christian Religion was finished, which was the last work written by the LORD through Swedenborg. When this work was completed, then was the LORD present in the world in His own opened Word.
     Having accomplished a Judgment, a second Redemption, the formation of a New Heaven, He now began the institution of a New Church, and this is what was proclaimed on the 19th of June, and what gives to this day its sacred import as the day of the beginning of the New Church of the LORD.
THE LAW OF MAID SERVANTS 1887

THE LAW OF MAID SERVANTS       Rev. EDWARD C. BOSTOCK       1887

     "And when a man shall sell his daughter for a maid servant she not go forth according to the going forth of men servants.
     "If she be evil in the eyes of her Lord that he will not betroth her and she shall be redeemed. To a strange people he shall not have the power of selling her, in his acting perfidiously against her. And if to his son, according to the judgment of daughters he shall do to her.
     "If he take another to himself her food, her clothing, and her conjugial debt he shall not diminish. And if he do not these three to her, and she shall go forth free with no silver."-Ex. xxi, 7-11."

     "And when a man shall sell his daughter for a maid servant she shall not go forth according to the going forth of men Servants."
     The law which precedes this law concerning maid servants is the law concerning men servants. After serving six years the men servants were permitted to go forth free by themselves, if they came by themselves; with their woman, if they came the lord of a woman. But the maid servants, as our text teaches, were not to go forth as the men servants. They were either betrothed to their lord or to his son, and remained in service, or else they were to be redeemed. Or again, in case they were betrothed and were deprived of diet, clothing, or the conjugial debt, they were to go free without silver.
     This difference in the treatment of the men servants and the maid servants flows directly from the difference in their representation. For the external civil laws among the Jews were given directly from the internal laws, and represented and signified the internal laws. The men servants represented truth, without good, or what is the same, those who are in truths and not in the corresponding good. Maid servants represent those who are in the truths of the Church from affection but not from genuine spiritual affection, but from natural affection Or they represented the affection of truth from natural delight.
     Natural delight is the delight which flows from the love of self and the love of the world. Thus it is the delight of obtaining gain or honor. The affection of truth from this delight is the desire to will and to know the truths of the Church for the purpose of obtaining gain or honor in the world. It is this affection which is represented by maid servants in our text. It is not, therefore, the genuine affection of truth. For the genuine affection of truth is to will and desire the very truths of faith for the sake of good use, and for the sake of life. Those who are in the affection of truth from natural delight do not care if what they will and desire are true if only they can sell them for truths.
     The menservants represent those who are in truth without affection, and are such, we are taught, as cannot be regenerated, but only reformed. When reformed they come into a state of truth confirmed, represented by their going forth tree in the seventh year. They then act from obedience, but not from genuine charity.
     The difference between those represented by men servants and those represented by maid servants is like the difference between knowing and willing, or as the difference between science and affection. Those in truth without affection (men servants) are not affected with truths and goods, but only with the science of them; hence they are delighted with truths for the sake of science. Those in the affection of truth (maid servants) are not delighted with truths and goods for the sake of science, but they are affected with truths and goods themselves when they hear and perceive them with others. Such affection is common with good women, but the affection of the science of truth is common with men.
     There are some, then, both men and women, who are more of the nature of men servants, and some like maid servants.
     Remember, then, that a man who sells his daughter is one of the sons of Israel-the daughter of a man is the     affection of truth, and when sold for a maid servant she represents the affection of truth from natural delight, for all that flows from the love of self and of the world is servile. From this it appears that those who are in this affection come into a state entirely different from the state of those who are in truth without affection. What this state is will appear from the following words:
     "If she be evil in the eyes of her lord that he will not betroth her, and she shall be redeemed."
     These words signify that if the affection of truth from natural delight represented by a maid servant does not agree with spiritual truth, and therefore cannot be conjoined, then this affection shall be alienated from spiritual truth. Or to put it in a particular form, if the affection for truth which man has from the love of honor and of gain cannot be subordinated to the spiritual truth in his internal mind, and thus conjoined to it, then the spiritual mind and external mind shall be separated. He will then lose the truths of faith so acquired, and will plunge himself into hell.
     It might appear that the affection or desire for truths for the sake of gain or honor could never be conjoined with spiritual truth, but they can be conjoined, for the affection of spiritual truth is an interior affection, and the affection of truth from natural delight is an external affection. One belongs to the internal or spiritual mind, and the other to the external or natural mind. These two are continually conjoined, but this takes place when the internal affection rules over the external, i. e., when the external is not regarded as the end, but as the means serviceable to the spiritual affection, which is the end. On this point we have the following teaching:

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     "Most men by the truths which they learn and the goods which they do also think of gain thence in the country or concerning honor. But if they have these for an end, then the natural man rules and the spiritual serves. But if they do not have them for an end but only for means to an end, then the spiritual man rules and the natural serves, for when gain or honor is regarded as a means to an end and not as ends; then gain or honor is not regarded, but the end, which is use. As he, who desires riches and procures them for himself on account of a use which he loves above all things is not then delighted with riches on account of riches, but on account of use. Use itself also makes spiritual life with mm and riches only serve for means."
     "In order, then, for the maid servant to be betrothed to her lord-i. e., for the affection of truth from natural delight to be conjoined to spiritual truth-gain and honor-must be sought for and delighted in only as means for the performance of uses which are to be loved in the first place. A man in this world can be of more service to his neighbor if he have riches or honor or both. But man cannot pursue these-i. e., he cannot endeavor to obtain them from spiritual affection alone, for spiritual, affection makes no account of them and is not delighted, with them. A man must have a natural delight which stimulates him to seek for these things. These natural delights then serve the internal spiritual delight when the spiritual love is the ruling love and the other is subordinate.
     There is no lack of the external delight in gain and honor at this day. The trouble is that this external desires to rifle over the internal delight; "she is evil in the eyes of her lord that he will not betroth her, and she shall be redeemed." The state of man is to be totally reversed before "he can come into the state in which the maid servant can be betrothed to her lord so that, the LORD and the neighbor shall be the ends and self and the world but means. In his first state man regards himself and the world as everything and the LORD as nothing, unless it is as a means to acquire gain and honor, but in his second or regenerate state he regards the LORD as everything and himself and, the world as nothing.
     From this it will appear that by the words, "If she be evil in the eyes of her lord," is signified that if this natural affection be contrary to spiritual truth-i. e., if it does not agree. The lord, one of the Sons of Israel, represents spiritual truth from the genuine affection of charity; the maid servant, the natural affection which is said to be evil in the perception of spiritual truth when it is of such a nature that it desires to bear rule and cannot be bended to love the LORD.
     "That he will not betroth her" signifies that they cannot be conjoined. This is evident, for betrothing is the conjunction of souls and minds, and such conjunction can only take place in the spiritual world. "And she shall be redeemed," signifies manifest alienation or separation.
     "To a strange people he shall not have the power of selling her, in his acting perfidiously against her." In giving the explanation of these words, the Writings of the Church pass from the abstract explanation and explain, them in application to the marriage of those within the Church to those out of the Church. In general the teaching is that the affection for truth from natural delight ought not to be conjoined to the doctrinals which are not of the Church when they are alienated for this is contrary to Divine order. From this follows the law that marriage of those of different religions is heinous Man is in the love of growing wise, or ought to be, and woman is in the love of the man's wisdom-i. e., of heir husband's wisdom. It is this which makes a marriage between them. Conjugial love depends upon religion, and marriage is a matter of religion, not of civil and worldly prosperity and happiness. Marriage can only take place when the husband is in the love of growing wise from the LORD and when the wife is in the love of the wisdom which her husband acquires 'from the LORD-that is to say, when she is affected by the truths of his faith. How can marriage then take place if the husband loves the falsities of some religion out of the Church and the wife is affected by the truths of the Church? It is impossible, and no ceremony can marry them. On the other hand, how can there be marriage if the husband loves to grow wise in the truths of the Church and the wife is only affected with the falsities out of the Church. It is impossible, and the marriage ceremony can only make the woman a concubine. But let me quote from the Doctrines:
     "With this the case is thus: They who are born within the Church, and from infancy imbue the principles of the truths of the Church, ought not to be associated in marriage with those who are without the Church, and so have imbued such things as are not of the Church. The reason is, that there is no conjunction between them in the spiritual world, for every one in that world is consociated according to good, and thence truth. And because there is no conjunction between such in the spiritual world, neither ought there to be any in the earth; for marriages regarded in themselves are conjunctions of souls and minds, of which the spiritual life is from the truths and goods of faith and charity. Therefore, also in heaven marriages in the earth between those who are of diverse religion are held to be heinous. And more between those who are from the Church with those who are without the Church. This also was the cause that the Jewish and Israelitish nation were forbidden to contract marriage with the nations, (Deut. vii, 3, 4;) and that it was altogether heinous to commit whoredom with them, (Num. xxv, 1-9.) This appears still more evident from the origin of conjugial love, that it is from the marriage of good and truth- Conjugial love when it descends thence is heaven itself in man. This is destroyed when two married partners are of dissimilar heart from dissimilar faith." (A. C. 8998.)
     Heaven itself is conjugial love, and heaven is destroyed when two of dissimilar religion are conjoined in marriage. Marriage in the world is not thought to depend upon religion; indeed, religion is entirely separated from it. But in the New Church the teaching is plain that it depends entirely upon religion, and he who holds, that there can be marriage between those of diverse religions utterly denies this teaching of the LORD, and makes in his mind marriage to be but a civil contract, and thus he drags it in the dust and profanes it.
     It is for this reason that the maid servant of the daughters of Israel could not be sold to a strange people, i. e., to those outside of the Church, for these thence would betroth her, i. e., would be conjoined to her, and so profane those things which are of the Church. "In his acting perfidiously against her," signifies that this would be contrary to the laws of Divine Order. It is manifest that to act contrary to Divine Order is meant by acting perfidiously.
     So far, then, the words of our text teach us that the love of truth from a desire for worldly gain or honor is of such a nature that it may be conjoined with spiritual truth or such that it may not. If it is such that it cannot be bent to love the LORD, but wills to domineer over spiritual truth, then it is evil in the eyes of her lord, and is alienated, but yet that it cannot be conjoined to the falsities which prevail outside of the Church, for this is contrary to Divine Order.

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     From this teaching we may draw two lessons:
     First, that if we would have the internal man joined to the external, and thus be regenerated, the love of gain and of honor, together with the affection of truth from this end., must be subjected to the genuine spiritual affection of truth, and be regarded as means and not as ends. To do this, we must examine the quality of these loves, condemn them in ourselves, and compel ourselves to always place use above honor and glory.
     The second lesson, flowing from the first, is to shun all thought of marriage with those of a diverse religion as a sin in the sight of the LORD and heaven, and thus to make conjugial love a love which arises from the conjunction of souls and minds founded in a similar faith in the LORD and His Word.
     Thus only can we open the internal and external minds to the reception of heaven and heavenly happiness.
CONVERSATIONS ON EDUCATION 1887

CONVERSATIONS ON EDUCATION              1887

     ACCOMMODATION.

     [Continued.]

     By living according to the Word of the LORD man brings heaven into its own ultimates with him. It is represented in them. Since this is the end of regeneration, it is evident that the Teacher prepares his pupil for the accomplishment of this end when he submits his whole work of teaching to the direction of the Divine Law. Now in the giving of the Law, as in the Divine fulfillment of the Law, is manifested the Divine method of accommodation. As JEHOVAH descended on Mount Sinai and gave to Moses the Tables of Stone on which were written the Ten Words of the Law, and these Tables were brought down to the people of Israel, to be a visible presence among them of the Infinite Divine Love and Wisdom, so was the essential Divine Love of the Father brought forth to human view by the Word made flesh, or by the only begotten Son, who is in the bosom of the Father. In the one case, as in the other, in the Tables of Stone and in the Human assumed by the LORD on earth, there was an objective presentation of what was infinitely subjective, in which presentation the Infinite was perfectly accommodated to the conditions of the finite mind.
     The LORD thus instructs the Educator that whatever scientific is given to the child with the view of forming in his mind a true thought with which an affection of good is to be conjoined, ought to be presented in objective form already existing in a plane of his mind. There are various planes of the mind, as the sensual, natural, rational, and spiritual, and there are in these planes corresponding objects, in which as in their own ultimates the various ideas of thought can be terminated and by which they can be clothed.
     In the New Church, to which the LORD from His Divine mercy has given Revelations of Spiritual truth from the letter of the Word, and also revelations of things in the spiritual world it is now possible to present the more interior truths of the spirit in objective forms. The Heavens, the Hells, and the World of Spirits have been laid open their scenery, their appearances, and their condition have been minutely described, and thus it is that even the spiritual plane is furnished with objects for the sensible presentation of the interior ideas of spiritual thought. Angels as well as men, need such accommodations; for angels well as men are in appearances of truth, which appearances, being from the Divine Truth, are its objective accommodations of itself to their states of thought and affection. There are objects of the external senses and of the approximately internal senses, as of the imagination; and there are objects of the internal and inmost senses. The former and the latter are brought together in man' by means of the reason and of the memory. The rationale of this application of the law of accommodation is thus given in revelation from the LORD out of Heaven:

     "The Word in the letter consists of representatives of the celestial and spiritual things of heaven and the Church; and, therefore, in the internal sense they signify those things. Hence may the Word of the LORD be called, as it were, Heaven in ultimates, for in the ultimates of heaven all the things which are seen and heard are representative of such thugs as the angels in the superior heavens speak and think, all of which refer themselves to the truths of faith end to the goods of love. The reason that such representatives are in the ultimate heaven is because those who are in the ultimate heaven do not understand the interior things of angelic wisdom, but only such things as represent them. It is also according to Divine Order, that when things superior fall into things inferior, they are turned into similars and are thus prevented before the external senses, and so accommodated to the understanding of every one. Hence it is that the Word in ultimates, that is, in the sense of the letter, is representative, and therefore significative of the celestial and spiritual things which are in the superior heavens, and that thereby also it is presented in accommodation to the understanding of men; thus likewise does it serve as a basis and foundation for the heavens."-A. C. 10,126. (See also 10,196.)
     "The oil of anointing of holiness signifies a representative of the LORD as to the Divine Human; this appears from the signification of the oil of anointing; that it is representative of the Divine Good of the Divine Love of the LORD (see n. 9954, 10,011, 10019); here it is called the oil of anointing of holy uses, that the LORD may be meant as to the Divine Human, for this is the very holy in the heavens; for the angels in the heavens know and acknowledge no abler Divine than the Divine Human of the LORD, for concerning this they can think, and This they can love; but concerning the Divine, which is called the Father, they cannot think, therefore neither can they love it, because it is incomprehensible. According to the Words of the LORD: 'They have never heard His voice nor seen His face' (John 5, 37); what can neither be seen nor heard, cannot enter into any idea of thought, nor into any affection of love; it must be objectively accommodated in order to be comprehended in faith and love," etc., etc.-A. C. 10,267.
HOW TO KEEP CHRISTMAS IN THE NEW CHURCH 1887

HOW TO KEEP CHRISTMAS IN THE NEW CHURCH              1887

     THE New Church Messenger dissents from the views expressed by a correspondent on the subject of the "use in memorial days or anniversaries." The correspondent says: "If there is a use in memorial days or anniversaries, it must lie in their power for making a more distinct impression in the memory and in the affections of the historic fact thus brought to mind."
     The Messenger holds that the use of such days "lies in their power for making a more distinct impression in the thought and in the affections of the great spiritual truths embodied in the historic fact thus brought to mind."
     This ought not to be doubted. The use of recalling to mind an historic fact must lie in the meaning of the fact. The importance of a fact depends on its meaning or internal cause, and on the bearing of this on the spiritual life of man.
     But we have Divine teaching on this subject which ought to make the point clear. Christmas as a Festival came into the primitive Christian Church from the preceding or Jewish Church.

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In the Jewish Church there were three great Festivals, representing and thence signifying the Divine work of man's liberation from hell and introduction into heaven. They were instituted

. . . . "for the sake of regeneration, and the first Festival which was called the Feast of unleavened bread signified purification from falses; this [i. e., the second, or the feast of this harvest of first fruits] signifies the implantation of truth in good; and this third feast the implantation of good; for when mail is regenerating, he is first purified from the falses which are from the evils of love of self and love of the world, which is effected by being instructed concerning evil, concerning hell, and concerning damnation-then concerning good, concerning heaven, and concerning eternal felicity; and by his thus suffering himself to be held back from doing, willing, and thinking evils; when this ground is thus prepared, then the truth is of faith as inseminated, for they are not before received; but the truths which are inseminated are to be implanted in good, because they have no other ground, nor can they fix root in any other ground; they are implanted in man when he will truth, loves it, and does it; this state of regeneration or of liberation from damnation is signified by this Feast, which is called this Feast of harvest of first-fruits of works; for harvest signifies truths producing good. When truths are implanted in good, then man is no longer led by truths, but by god by the LORD, which takes place when he wills good and does good from an affection of love, that is, from charity; this state of regeneration or of liberation from damnation is signified by this third Feast, which is called the Feast of Gathering. These three Feasts were also called this Feast of this Passover, the Feast of Weeks, and this Feast of Tabernacles. . . . Similar to the things represented by these three Feasts, were the things represented by the Leading forth of this Sons of Israel out of this land of Egypt; by their Introduction into this land of Canaan, and by their Habitation there . . . From these things it may now be evident why three Feasts were instituted; namely, that it was for the Leading forth of the human race, which is willing to receive new life from the LORD, out of hell, and their Introduction into Heaven; and this by the LORD by means of His Advent in the World."-A. C. 9294.

     This then is the meaning and the use of those Festivals for this were they instituted in the Jewish representative of a Church; and when that Church came to an end, communication with heaven by its external representatives ceased, and a New Church was established by the LORD.

     "The same feasts were retained, for the sake of heavenly life then, and for the sake of doctrine, that they might then learn what faith and charity are."-A. C. 7893.

     We find here no allusion to the "impression in the memory and in the affections of an historic fact," but are directed by the LORD to the Divine reason for the institution and continuance of the old Festivals-as having respect to heavenly life and doctrine. If this was the Providential reason for their retention in the Primitive Christian Church, is it not pre-eminently a reason for their retention in the New Church, now being established by the Heavenly Doctrine of the New Jerusalem, coming down from God out of Heaven, for the liberation of the human race from hell, and its introduction into Heaven?
     Is not the New Church a Spiritual Church, and are not all the use of its worship internal uses, and all its rituals "prescribed in doctrine, and performed according to doctrine"?
extra copy of the photo-lithographic edition of Apocalypsis Explicata 1887

extra copy of the photo-lithographic edition of Apocalypsis Explicata              1887

     A NEW CHURCH clergyman who has an extra copy of the photo-lithographic edition of Apocalypsis Explicata desires to dispose of the same, so as to subscribe the proceeds to the fund for continuing the work of the photolithographing of the Writings. Address the Editors of this journal.
"FAS EST AB HOSTE DOCERI." 1887

"FAS EST AB HOSTE DOCERI."              1887

     (This article, by one of our regular contributors, has been
lying in our drawer for some time. Events that have transpired meanwhile render its present publication eminently fitting.- Editors.)

     WE have lately come across some notes and comments on a case of ecclesiastical discipline in an Old Church body, occurring some years since which at the time drew forth much pro and con remark. The case in question is a thoroughly dead issue, yet the principles involved are so important that the matter may well bear rehabilitation. It was thus:
     In a certain dignified and conservative Old Church communion, one noted for extreme orthodoxy and an especial reference to the Synod of Dordrecht, a minister, earnest and talented, who found his ecclesiastical bonds too rigid, undertook to show how he felt their stricture by publishing an article on "Protestant Vaticanism." With the subject matter on which he employed his pen we need not concern ourselves-let the dead theologies bury their dead-but there were certain actions and thinkings connected therewith which were peculiar- first, however, stating that the result of this publication was the suspension and, for aught we know, the dismissal of the clergyman from his office. First it would seem that this result was just what the offender wished. In his Church a man could not retire from the ministry; there was no such thing as resigning his office or demitting it by any action on his part. For, once a minister, always a minister; in the Church, always there. Nor can he get out of the Church save by the back door, and for that, to use the forcible, though inelegant, remark of the reporter, "he has to receive the parting kick of the body to which he belongs." Now it is said that the Reverend Doctor, who had begun to see that the Papacy was not confined to the seven hills on the Tiber, but perhaps might lurk in the fairest fields of orthodox Calvinism, knowing this law of his Church, forced this issue by his heretical comment on the Babel to be found even in New York, and would get out of the ministry by this way if no other were open to him. One would think, though, that when a man abandoned a principle upon which his organization was based, he, ipso facto, left that organization, for when one suspects the stability of a building he cannot stay in it. And thus Dr. himself seemed to think, or he said, in a published communication:

     " . . . If, therefore, it should ever become a case of conscience with any professional theologian to denounce this Christian (i. e., denominational) dogma as uncertain, and that Christian (i. e., denominational) dogma as mistaken, by all means let him keep his conscience clean. But while he does this, let him not continue to claim either the position or the perquisites of a loyal teacher of the very dogmas he is denouncing. Let him suffer deposition from his office, let him resort to some honest secular pursuit to secure his livelihood, or even let him beg his bread from door to door, if that be necessary, but let him even more jealously guard himself from such a breach of fealty and trust."

     Now it is strange that with such a clear idea of the "effectual call" of honest truth, Dr. should have been willing to go through even the form of trial, for this involves a defense of his case, when by his own admission he had none. Would it not have been more seemly in him to have gone before his judicatory and said: "I cannot accept certain dogmas of your creed-hence I cannot conscientiously act as their exponent. Thus I am bound in honor to resign my commission as an officer of your body and to give up my ministry.

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This is my duty, not only as a theologian, but as an honest man. As for your duty, brethren, in the premises, I say nothing, and you must do as you see fit." Such a declaration, at the very outset of the proceedings, would appear to have been the most straightforward course and it is singular that the defendant did not take it. That, however, as well as the principle that a minister cannot resign his office, nor churchmember his membership, are matters which do not now concern us; they are but incidental to the case when an acknowledged Christian scholar has to choose between degradation in the eyes of his fellow church-members and teachers and the mean humiliation and loss of manhood involved in the Janus-like face he would be compelled to wear before himself and his God.
     The religious newspapers who sustained the action of the ecclesiastical court fully indorse Dr. --- in the statement we have quoted as coming from him. One of them, a power in the Church and a most rigid upholder of orthodoxy, pure and simple, said:
     " . . . If he (Dr. ---) has not sense to perceive that his views are contrary to his professional faith (the adjective here is good, profession i. e., that which is not necessarily individual) he ought to be silenced as incompetent to teach. If he knows that his views are incompatible with his creed, he ought, as an honest man, to quit his place. The meanest kind of a man is one who eats another's bread while doing him a wrong; and of all men, we hold him in most contempt who remains within a Church to disparage its doctrines."

     (The italics are the editor's own, and might well be written in letters of gold.) We do love a sound, clear, ringing utterance from any source, even from an exponent of the "article of a standing church," justification by faith only. We cannot see how anything more can be said on this point; the judge and the criminal, here are at one, and we admire the inexorable logic involved in the plea of both.
     But in the second place, what have New Churchmen to do with an ecclesiastical trial in the Old Church? With the trial, nothing; with the doctrinal questions involved, still less; with the ministerial status and its dissolubility, least of all. Yet there is a matter here with connected of vital import; it is this: has a man a right to remain in a communion whose, tenets he does not accept? Layman or minister, dare he say, even by outward membership or union, either at the Holy Sapper or in a Church congress, by word or action, "We are one," when the fundamental principle of all unity is lacking? Above all, has an authorized teacher the privilege of preaching or even holding in his own private faith that form of belief which his body rejects? Is such a course fair? is it honest? is it decently manly? or is it not, as the last newspaper we have quoted says, the very quintessence of meanness? Our remarks are not based on any especial sound New Church utterances, but on the saying and doing of men in entire antagonism to the New Church. Yet it is right to learn from our opponents, and if they have the truth, to accept it from them. And how plainly the quotations we have given declare the integrity of the truth-of the need of firm principle, of the manliness of a "credo," which pays no regard to expediency, and which rises above all questions of salary and position.
     As a marked contrast to this, we give a New Church, perhaps we should say Swedenborgian, utterance bearing on this point. It is from an open letter published in the New York Independent, many years since, entitled, "Advice to ministers who are reading Swedenborg;" and is properly so called-it is to ministers who are reading-not to those who are seeking the LORD'S Truth in the love of God. We wish we could, give you the whole letter, but must content ourselves with a few extracts.
     After declaring that "there is a wide distinction between that body of people commonly known as 'The New Church,' and 'The Church of the New Jerusalem of which Swedenborg so often speaks,' . . . our membership in the real New Jerusalem does not depend at all on our external and visible church relations," and saying why he thinks a student of the New Church should still occupy an Old Church pulpit, the writer, a minister of the New Church, and a prominent writer on the "liberal" side of its theology and order, says:

     "My advice then, to every minister who is reading with interest the Writings of Swedenborg, is: Make no change in your outward church relations. Remain steadfastly at your post, and preach what you believe to be God's truth in an earnest, charitable, and loving spirit, yet with judgment and discretion. Let alone the old and still existing errors, and preach the new truths affirmatively. . . ."

     We cannot get beyond this last sentence-the proclaimer of the LORD'S truth is to let alone the old and still existing errors! What does Swedenborg, who, and not the LORD, seems to be Mr. ---'s authority, mean, when he says that good cannot be implanted, nor truth be instilled, till the corresponding evils and falsities shall have been removed? And how can a man preach truth affirmatively unless he, with a similar affirmation, warn against the negative of truth, falsity? But think of such advice being given to a minister, into whose soul an influx from the LORD of the New Jerusalem should be coming? But worse remains. After this usual commonplaces of the oil of love, a sweet and tender spirit, and the generalities of charity, Mr. --- goes on to speak of certain Old Church ministers who have withdrawn from their former connection and joined "The New Church organization." He says:

     "Some have regretted the, step they took; some, after a time, have returned to their former connections. Others have been compelled to abandon their ministry (for there are not twenty New Church Societies in the country that are able to give a minister an adequate support, and those are already supplied), and others are trying to live on half a salary or less, and meantime are casting about for some other occupation by which they may earn a livelihood for themselves and families.

     This is a most fitting climax; the truth-The LORD'S truth-on one side, a salary, or half a salary, on the other; which, Mr. ---, do you think should kick the beam? Pitiable indeed is the cause that needs such bolstering, and here we leave it.
     Oh! when will the New Church wake up to principle, and not expediency? When shall Truth be seen as a substance, and not a fancy? When will men cease seeking to remove the precious stones of the walls of the New Jerusalem, of the New Jerusalem coming down to men from the LORD out of heaven, and put in their place bricks without straw, held together with the untempered mortar of mere profession? A minister once told us how hard he found it to serve a congregation New Church in name, but Old Church in thought; how much more hopeless the task of indoctrinating the Truth without a distinct utterance of it from our New Church standpoint. He who does this can always justify his words by a "Thus saith the LORD;" anything else is a     negative of all authority and learning; the reception of the LORD'S own Truth to the fiat of a self-derived intelligence. And it is a serious question how far we, ministers and laymen alike are responsible for such paltering with those solemn verities.

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Are we faithful to our trust (for such a trust has been committed to us)? are we found on the LORD'S side, on the side of His own New Jerusalem, in the frank and fearless, while kind and courteous, maintenance of the truth only, now and at all times without fear, and, above all, without compromise?
Notes and Reviews 1887

Notes and Reviews              1887

     THE Rev. Theodore F. Wright gives, in the Messenger, periodic sketches of his journey to the Bible lands.
Title Unspecified 1887

Title Unspecified              1887

     THE Rev. R. L. Tafel has in the press a new work on The Position of Swedenborg in the Christian Church.
Title Unspecified 1887

Title Unspecified              1887

     THOSE fond of gardening will find James Vick's Catalogue for 1887 (Rochester, N.Y) a fascinating work.
Title Unspecified 1887

Title Unspecified              1887

     DR. J. J. Garth Wilkinson is about to publish a work of over two hundred pages on Mythology and Revelation.
Title Unspecified 1887

Title Unspecified              1887

     THE translation of Swedenborg's work On the Soul will soon be published. It will exceed four hundred pages.
Title Unspecified 1887

Title Unspecified              1887

     MR. G. Werner, of Reuthingen, publishes a periodical entitled Fridensblatter aus dem Bruderhause. He is frequently alluded to as "the father."
Title Unspecified 1887

Title Unspecified              1887

     THE Rev. N. F. Ravlin has become a spiritist. He is the author of Progressive Thought on Great Subjects, the work which has been sent by the Swedenborg Publishing Association to Old Church ministers with Mr. Barrett's now famous advice.
Title Unspecified 1887

Title Unspecified              1887

     The Dawn states that the text of the forthcoming volume of Swedenborg's work on The Brain was in the publisher's possession so long ago as Christmas, 1885, and that the voluminous notes completing the work were handed to the publisher last Easter; 530 pages of volume II are done, and it is believed that this volume will soon be published.
Title Unspecified 1887

Title Unspecified              1887

     THE Journal of the twenty-fourth Annual Meeting of the American Conference of New Church ministers is an interesting and instructive document, due to the abstracts of papers and discussions which are inserted in their proper places and which clothe what was formerly a mere skeleton of the proceedings with flesh and blood, and impart human life to it.
Title Unspecified 1887

Title Unspecified              1887

     Neukirchenbtatt is the name of the new German journal the organ of the German New Church Missionary Union of America. It presents a very nest appearance and compares favorably with the other German periodicals of the Church. It consists of eight double-column pages, the size of a page of type being the same as that of the lest page of the Life. The first number is dated Berlin, Ontario, April 1st, 1887, and is made up of the "Prospectus," of a sermon by the Rev. F. W. Tuerk on "The Parable Concerning Dancing and Piping". (Matth. xi, 16, 17), of an article "On the Internal Sense of the Word of God," by "A. Cz.," and of three pages of correspondence, news, and literary notes, mainly concerning the German New Church in Canada, the United States, and Europe. The entire contents, even the news paragraphs, bespeak a fervent spirit and bid fair to redeem the promise of the prospectus "to keep all that appears in this paper in consonance with the Doctrines of the Church given to us by God, so that the Church may in all things be guided and led of the Lord." The subscription price of Neukirchenbtatt is $1.00 per annum. The agents are the Rev. F. W. Tuerk, Berlin, Ontario; Mr. A. Steiger, No. 1011 Arch Street Philadelphia, Pa; and the Rev F. Gorwitz, "Zum Frieden," Oberatrass, Zurich, Switzerland.
Title Unspecified 1887

Title Unspecified       J. F. POTTS       1887

     ON comparing the later numbers of the Swedenborg Concordance with the first two we notice a marked deterioration in the quality of the paper. This is not a pleasant fact.

     * * *

     Among the ninety-nine headings in Part 6 the more prominent are "Assyria," "Atmosphere," "Authority," "Aversion," and "Awake." Reference to the very important treatise on the creation of the universe from God, which is appended to the Apocalypse Explained, has, by some oversight, been omitted under "Atmosphere."

     * * *

     The nineteen references under "Authority"' treat of the evil kinds of authority, such as the sphere contracted by those who appear to be better than others and are in" positions of dignity, or as the authority with which many, without investigation on their own part, receive whatever is said by another whom they believe to be learned and sincere. Instructing us in this manner of the prevalent evils of man-derived authority, this article merits especial study. For, as is indicated in one of the references, by such authority "the Divine authority of the Word is perverted and perishes." The teaching concerning the Divine authority of the Word being identical with that concerning the authority of the LORD as to the Divine Truth, it ought to be more fully set forth in the Concordance in this place. As it is, references to "auctoritas" only are given, while those to "potestas," where it is used in this sense, are not. Yet by this word the authority of the LORD, of the Word, of the Divine Law, is described in the Word and in the Writings; as, for instance, in Matthew xxviii, 18: "All authority is given unto me in heaven and upon earth," and in the Revelation xii, 10: "And I heard a great voice saying in Heaven: 'Now is effected safety and power, and the kingdom of our God and the authority of His Christ," the last two phrases meaning that the LORD alone reigns in Heaven and in the Church (A. R. 553), and He reigns by His laws revealed by Him in the Word and in the Writings. In the Authorized Version the word "exousia" is frequently translated "powesr" one of the most common meanings of "potestas," and presumable it is so translated in the Concordance. But in the verses quoted, as also in many others, it is more accurately rendered "authority," a fact recognized in the Revised Version (see Matthew x, 1; xxviii, 18; Mark iii, 15; vi, 7; Luke iv, 6,32; x, 19; xii, 11; Rev. xii, 10, et al.)

     * * *

     Under "Ashes" occurs the following entry: "M. 151a. Like a shrub raised up again from its ashes. . . . T. 892." The scientific act here referred to is spoken of at least five times in all of Swedenborg's Writings; twice as indicated in the Concordance, then also in Divine Wisdom viii, 2. The other two instances occur in Swedenborg's Scientific Works, Worship and Love of God and De Anima. That our scientific New Church readers may have all of Swedenborg's statements on this subject before them they are herewith presented.
     "That it is from of Divine Order that all things return from ultimates to the first, from which. This may be seen from every created thing in the world. . . . Other types of this thing also exist in both kingdoms, the vegetable and the animal; in the vegetable, from their resuscitation out of their ashes (ex resuscitatione ex cinere), and in the animal from the metamorphosis of little worms into chrysalides and butterflies." (D. W. viii, 2.)
     Two new-comers in the other world, in conversation with the ancient Sophi, told them that one of the tenets of naturalists on earth was, "that it is vain to believe that man lives after death, more than a beast, unless, perchance, for a few days after his departure he may, from the exhalation of the life of the body be able to appear like a cloud under the fashion of a spectre, before he is dissipated into nature: scarcely otherwise than like a shrub raised again from its ashes (sicut virqultum ex cinere exsuscitatum) appears in the likeness of its form." (C. L. 151; T. C. R. 692.)
     "Each offspring [of the earth], in like manner as the great parent herself, breathed interiorly a kind of perpetuity, and a spring resembling the great one; but one efflorescent germination in one way, and another in another-thus in a thousand modes. It was a common thing that each produced new seeds, the hope of a future race, which being conceived its ultimate strength and afterward brought forth, it let down into the great bosom of the parent, near its own, and covered with its own leaves, and when these were fallen into dust it overspread with new ground, and thus, like a new parent, prepared it to call forth and bring forth its offspring.

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It was otherwise with others of the offspring; for, being again and again quickened from their stock, they either renovated their flowers in a long series or resuscitated themselves from their own ashes; for the sap, which; being extracted from the mother, they diffused into their veins, was big with nothing but mere principles, and thus was prolific in innumerable new beginnings of itself; for the whole earth throughout was already a seminary and ovary; and soil at length grew up from the tombs of dead flowers. There was still a difference with other efflorescences, for in every place and every time there was a constant variety." (W. & L. of God 19.)
     "It is well enough known that shrubs, plants, flowers, and roses burnt to powder are reborn in water, provided their vegetative lives or spiritual essences, as it were, be excited by a certain art. When the vessel is shaken this very figure thus excited, relapses into its ashes and grows up again, and so several times. These parts cannot be disjoined and separated, but they come together in their pristine form an after death join the old friendships and customs, and indeed so that they altogether coalesce into the pristine form. What must not human souls do after the death of the body!" (De Anima, p. 237.)
     We have here a scientific fact as the effect of a general law of Divine order, a fact which, while it may be observed in the phenomena of nature, may also be established in the laboratory. The latter seems to be one of the lost arts known to the old alchemists and doubtless to be "resuscitated from its ashes" by means of New Church scientists. Oetinger, who, as is well known, was a reader and translator of the Writings, appears to have been acquainted with this art, for it is reported of him: "Oetinger, it was confidently believed, was an adept, and the story passed current that by means of a mysterious tincture he had resuscitated living plants out of the ashes of burnt plants." (Mien Weg nach Jerusalem. Erinnerungen aus meinem Leben. Von Christoph Hofmann. Jerusalem, 1881, Part I, page 29.)

     * * *

     THE resolution concerning the Concordance "adopted by the General Church of Pennsylvania, at the November meeting (see Life for December, 1886, page 189), and which have been published in the Messenger, the Tidings, the Independent, the Bote, and the Life, of America, the Monatblatter, of Germany, and the Magazine, of England, have called forth the following letter to the last-mentioned journal:
     "The appearance in the pages of this Magazine of the very kind and encouraging resolutions passed by the General Church of Pennsylvania, renders it necessary that I should make a little explanation. In the first place it is to the Swedenborg Society to make it clearly understood that it is no fault of theirs that it will take so long to publish the Concordance. The work is now being published as fast as can possibly be done; in fact, it would not be possible to keep up even the present rate all the year round.
     "The first draft of the work is indeed already completed, but that being so what do we find? We find that we are in possession of an instrument of really tremendous power for the translation of Swedenborg. When the first draft was being made, especially all the earlier part of it this instrument was not in existence. The necessary result of that is that the first draft is very much less perfect than it could be made if we were to make it over again. The necessary result of that is that we must make it over again. And that, in fact is precisely what is being done. The work is all being done over again, from the very beginning. It is being done in a different order, but it is all being done over again, every line of it. As fast as it is done, it is sent to the compositors in Edinburgh and we cannot do more than that. This is work that cannot be hurried, or scamped over. It is sacred work, and it had better take a hundred years to do, than not to be done as well as it can be done. The Lord will give us time to do the work He wants us to do. Let us not be impatient; but let us thoroughly digest the work as it comes out, and we shall find that we shall have plenty to do. Time is short, and is its own remedy.
     "In order to keep the work going at its present rate of issue, ninety-six columns have to be got ready every month. The proofs of all that amount of matter have to be read at least twice over with great care on account of the host of figures and other indicative marks, which are the inevitable con- comitants of such a work of reference. All this, moreover, is work which cannot be trusted to any amanuensis or assistant. No one but a first-rate New Church scholar would be of much use in that way, and it does not seem possible to obtain the services of such a man.
     "It is also necessary to remember that there is other work to be done for the Church besides making a Concordance for it. In Glasgow here the Church demands, and rightly demands, in many other ways our most devoted exertions. I am unwilling to speak of myself, but it seems necessary to say that I am the pastor of a Church, that I have to preach, teach the Pastor's Class, superintend the Sunday-School, deliver public lectures, do a large amount of pastoral visitation, and, in fact, that I have to work from Monday morning to Saturday night without any intermission. The two works, the Cathedral Street Church and the Concordance fill up all my time; the camel is carrying every pound he dare, and, therefore, we shall have very great reason to be thankful if we are permitted to go steadily on as we are doing. That, as I said, most certainly cannot be, unless a vacation of two or three months be allowed in the summer when people are away from home and not needing their Concordance, and therefore I shall ask our kind readers to grant me a holiday, say during the months of July, August, and September. It will not be all holiday, I can assure them. The brain-fag consequent upon such continuous work is severe and it would not be wise to allow it to accumulate. No one can possibly be more eager to see the Concordance complete than I am, but I cannot do more than I can. I think also that it is a providential thing that the Concordance is thus being forced to come to us at a slow rate. It gives us time to read it, and I have no doubt that it is thus performing a use to the Church which would be cast away at once if it were to be shot forth in one huge, unmanageable mass. A man can digest a ship-load of provisions if he has all his life to do it in, whereas he would be simply scared and overwhelmed if the whole cargo were to be set down before him at once.
                         "J. F. POTTS."
EMOTIONAL VICISSITUDES 1887

EMOTIONAL VICISSITUDES              1887

     A LOVE CHRONICLE BY THE AUTHOR OF "AN EXPERIENCE," ETC.

     CHAPTER IV.

     Troubles, of Course

     YES, "troubles, of course." How could one at this stage of New Church fiction write a novel that was free from troubles? The true love that runs its unruffled course to marriage, and continues increasing beyond that to eternity, is the noblest thing in life, but it is unsuited for the use of novelists. It is the happiest thing in life, and it means the real growth of the Church and order in the world, but it is destruction to novels as they are written to-day. Will there be novels when, the Church has made any considerable progress in regeneration? I don't know. If there will, it seems to me that they will not be like our present novels founded on perversity or error. Omit these two qualities, and the novel would be like the play of Hamlet with Hamlet left out. Without perversity or error there can be no plot. Without a plot there can be no novel. However it will be some time before these two essentials of the novel disappear from the world and, in the meantime, here we are in the midst of them in actual life, and also in this novel which is sailing into oblivion under the title of Emotional Vicissitudes.

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The emotional vicissitudes of a man (and probably of a woman, though on this point I'm doubtful) are a little comedy, or a little tragedy; according to the point from which we view them. Our own emotional troubles are the most serious things to us, but to our friends they often appear with a touch of comedy. To me, looking, down from the gallery, so to speak, the troubles of my little group of friends in Columbia appear somewhat in the light of a comedy.
     A reluctant and blushing pen records the fact that disillusioned and unhappy David entertained a dim notion that Mrs. Jonson wanted to marry him. (Men have been beset by such notions.) There was no comedy in this for him, not a bit of it. But he was in error. (Men have erred in such matters.) Mrs. Jonson had not the least wish to marry him or any one else. When asked by 'a lady friend if she "intended to marry again" she replied, "No, I am free now, and have money, and I want to enjoy myself" Such was the character from which poor David had struggled to free his love for years-and the truth, when at last it came to him, had freed him in an instant. Oh! if we would but open our blind eyes, in what noonday light we might walk! It is not a comedy after all the idea of a man straying in error for ten years, as blundering David had, is not amusing.
     The thoughts that filled Harry's mind in these days of which we are taking a bird's-eye view, were, "Dorothy, Dorothy, Dorothy!!!" Thoughts? I don't know how else to express them.
     Dolly's state is too delicate a thing for this pen, and as she is a favorite; her faults shall be touched lightly by it. She did not exactly repel Harry-no; she did not do that, but, figuratively speaking, she clung to Miss Cora. Sedgwick's apron-strings when he was present. And then, too, she was more companionable with him when David was present, and when they went to any place it so happened that she was nearly always David's companion. Now at this stage of the comedy (?) what does the sore-hearted David do, but begin to imagine that he is in love with her. How he must fall to zero in your esteem, if ever he were above that point, at this evidence of fickleness! Why is it that so many of us are given to trimly staring, to speak metaphorically, at a man who loves or marries a second time? Harry's keen lover-eyes detected David's state, and a tacit hostility at once arose.
     And what about Cora? While there was so much unavowed love in the sphere of the little circle gathered at her cottage, was none of it directed toward her? Oh! Yes; they all loved her devotedly, but it was not the love that is often accompanied by jealousy. In their troubles they all instinctively turned to her, and she was amiable to them all. At this time Dolly must have been about twenty or twenty-one years of age, and Cora about-well, she was older; it is not necessary to be too statistical in such matters. The idea that a woman becomes an "old maid" when she passes out of her teens is one of the enlightened nineteenth century superstitions. How old was Helen when she set the armed hosts of Greece and Troy at each other's throats?
     Now, to sum up. Here is Mrs. Jonson wanting to sentimentalize with David. Here is David bestowing an unhealthy sentiment engendered perhaps, by ten years of error, on Dolly and imagining it to be love. Here is Harry, passionately in love with Dolly and jealous of his friend. Here is Dolly-and, lastly, here is Cora, loved by all, yet none of them jealous of the others love for her.
     One warm evening when the June-bugs came blundering in through the open windows of the little cottage and butted their heads against the ceiling and then fell with a thump to the floor; thereby arousing nervous fears in Miss Dorothy, David proposed taking a walk, and at the same time asked Miss Dorothy if he "might have the pleasure of her company." She looked at Cora, who, in accordance with her amiable disposition; gave assent. It was not in Harry's nature or schooling to betray any evidence of his deepest feelings to the public, and neither was he at all averse to taking a walk with his life-long friend Cora, who, as Mrs. Jonson was not present, remained as a companion for him. She knew all about the state of his feelings toward Dolly, and had it not been for the insurmountable bar of different religions would have gladly aided him as far as she was able. It was this knowledge that caused him to say to her after they had started: "Cora, if self-sacrifice and amiability will take any one to heaven, you will go there surely."
     "But I like to take walks on such evenings as this," she replied, laughing, "even when I have the unwilling companionship of a boy madly desirous of being with some one else."
     "Now you are unjust," he replied.
     "And what were you when you assumed-that I was making a self-sacrifice in taking this walk?"
     "I was rude; forgive me," he replied. "I sometimes think I am losing my head as well as my heart. Do you think I can have any hopes?"
     "I can say that I think you have no right to ask me such a question."
     "Well then;" he persisted, "do you think that a little difference in religion will be in the way?"
     "Mr. Lawyer, I am not on the witness-stand," she replied.
     "That is true," said he, "and, after all, I ought not to talk on this subject to any one but her; but there does not seem to be anything else in my mind any more."
     It was a beautiful night. The moon rode high in the heavens, and the still air was faintly perfumed with the scent of the flowers that grew in the grounds surrounding the houses on this street. Beneath quiet the shade-trees that bordered the walk hay numberless little patches of motionless moonlight that stole through the foliage overhead as softly and silently as the light of dreams. Even the stern monitors of strict propriety might not have frowned too severely on one who, while slowly, sauntering with a lovely companion where these shafts of pale-gold moonlight streamed, might have mingled with his words a little tinge of romantic sentiment. But melancholic sentiment on such a night! O David! David! Surely you deserved what you received. The verbal color of his talk was "storm-tossed," "world-weary," "haven of rest," and at last, in most doleful tones, he asked Dolly if she could ever give him hopes," etc. Dolly was a little creature, fair to look upon and gentle spoken, but she showed now that small fair women may have a big reserve of energy and decision. "David-Brown!" she exclaimed, sharply and firmly, "what are you saying?" and then David received a cold shower-bath of words that effectually cleared away the moody and unhealthy vapors that had been brooding over his mind. She did not deign a reply to his question, but drove him to acknowledge that he did not love her as a man should love one he wished to wed.

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To use his own words when speaking of the affair afterward, "She made me see that I had been making a most egregious fool of myself?"
     After she had brought their relationship back to its proper footing she turned about and said, "Now, let us return."
     "We can remain friends still?" asked David, timidly and meekly, as they retraced their steps.
     "What a question! haven't I been telling you that that is all we can be-that and nothing more?"
     They soon met Harry and Cora, and the four returned to the cottage, where the two young men bade their companions good-night. Their path homeward, outside of the town, lay over a pasture field on a gently sloping hill. They had scarcely spoken during this walk, but now David stopped, and, turning around, looked down on the village that lay bathed in the misty moonlight. His companion also stopped, and in a little while David said:
     "Harry."
     "Well?"
     "You and I have fallen into a bad state toward each other. Is it not so?"
     "We are rivals, and it isn't natural for such to be very friendly toward each other."
     "Rivals?"
     "Yes, you know we are."
     "Suppose I were to tell you that I am not your rival?"
     "Then I should reply that your conduct toward the young lady has been anything but what it should be. Is it in accord with your code of ethics for a man to play the part of lover to an innocent young girl for the sake of mere amusement?" The assailed man winced at this bitter speech, and it was after reflecting that he replied:
     "I shall attempt no explanation nor make any defense, but I will say to you that Miss Wood and I are both as we have been in the past, friends only. Henceforth I will not stand in your way. I will return home, or to my rooms, which are all the home I have." There was a slight choking sound that accompanied this speech, and Harry, eagerly taking his hand, said:
     No, don't do that, Davy; don't go away. Forgive my bitter talk; it would hurt me dreadfully to have you go now. You will remain with me for the sake of old times, if nothing else?"
     "All right, Harry, I'll remain, and give you a fair field, but yon are going into unhappiness."
     "Perhaps I am," was the sighing reply; "I am glad that you have forgiven me." They resumed their walk in silence, and then Harry said: "You still think that lean have no hope?"
     "Perhaps you are right; I think so myself sometimes. She is so different from any one else whom I have known, not only in mere beauty, but in other respects; I can scarcely define what it is, something so much better and purer than I have known before."
     "I think it is the Divine Truth that she tries to live."
     "It must be Divine, indeed I wish that I could have that truth."
     "You can if you will."
     "I fear I cannot and, furthermore, I will not-at least for the present."
     "Why?"
     "Because of the fear that I would receive it for the love of her, and not because I clearly saw it was the truth. I should fear it was a case of false pretense on my part, and if I can prevent it nothing false shall ever come from me where she is concerned."
     This little flash of truth-lightning dissipated some of the vapors that had been oppressing our little group. David at least was in a healthier state, which became still healthier when at last it began to dawn on him that Mrs. Jonson had no serious intentions, and would probably refuse him a second time should he seek her. Cora pursued the usual dull round of her life in her customary cheerful manner. It has just begun to dawn on me that this unsought Cora is, perhaps, as valuable a gem as the eagerly sought-for Dolly, and, furthermore, that Miss Dolly bought to be impaled by the stern steel pen of criticism for not packing up and going home. What right has she to stay and let this young pagan love her? She knows, I am confident, the state of his feelings toward her, so why does not she-. No, I can not scold her. What man ever could scold a sweet-faced young girl, unless he happened to be her father or her big brother? And then, until within a year (here am I casting about for excuses for her), she had been obliged to work hard for her living. Standing behind the counter of a store all day, handling feminine kick-shaws, is not hard work in the sense a railroad laborer would use the word, but still, the long hours of talking to and pleasing all manner of women must be very wearing. She ad-recently been freed from this life by a gleam of pecuniary fortune, and she had come to spend the summer with Cora. Stay where you are, Dolly, I'll stand by you if no one else does. And, besides, if you were to leave he would follow you.
     It must not be imagined that Harry looked the sad or gloomy lover. It is true that he was almost convinced that his suit was hopeless; but he was too much a man of the world, in the best sense, to allow any public display of his feelings. Isn't it that habit (if it is habit) of making public display of one's happiness or misery in love that causes people at times to view the whole affair as comedy? Isn't it on the same plain with honest Hodge, who sits in the public parks with his arm around his lady's waist, the difference being that Hodge goes a little further? But here comes surging up that troublesome "other side" of the question: Is it wrong, or in bad taste, to show what one really feels? Reader, I hope you have an eagle keenness in detecting the truth in these two-sided questions, and do not get muddled-over them as some people do.
     The Columbia New Church Society did not believe in summer vacations for ministers, and so the Rev. Charles Mayworthy had none save when he could slip off to some meeting or effect an "exchange" and use his old sermons. This Society consisted of two gentlemen and a lady. There were some forty odd other members, but they, being poor, did not contribute much toward the expense, and their influence was proportionately     small. Whenever discussions arose, the three carried their point by this final reason: "We cannot conscientiously give money to a Church that upholds this thing." And then there was nothing more to be said.
     Mr. Mayworthy preached the truth as far as he could. When he occasionally gave a little unpalatable doctrine he received a hint and quietly submitted, for he had a family to support. Though he believed, as we all do, in the Doctrine of Divine Providence he nevertheless held tenaciously to what were visible means of support. We all firmly (?) believe that all power is in Divine Truth but we often act a though we believed that a good deal of it was in dollars and cents.

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For my part, I shall be careful about hurling stones at Mr. Mayworthy for fear of shattering some of my own French plate.
     So, through the blazing days of July-services continued and Harry was, a regular attendant, much to the scandalization of the Episcopal Rector and to the delight of Mr. Mayworthy's people, who liked to have leading citizens "interested." One Sunday evening Mr. Mayworthy was to deliver a lecture on marriage, and after supper Harry asked his guest if he were ready, looking at his watch at the same time. But David, while liking Mr. Mayworthy personally, did not care for his preaching, replied that he did not care to go but would remain at home, so Harry departed alone.
     At the cottage with the white paling fence in front, to which, of course, he first went, he found that Miss Sedgwick could not go, and that Miss Dorothy had come to the conclusion that she did not wish to go either. Had the subject of the lecture been any other than what it was he would not have insisted, but he wanted to hear it because he felt that it might have some influence on his fate, and he had an especial desire that Dolly should be near him when he heard it. Dolly's was not a stubborn nature, and after a little respectful pleading she consented to go with him. They arrived at the church before services had begun. Mr. Mayworthy sat in the chair back of the pulpit, motionless. The men in the congregation sat leaning back in the corners of the pews, and the ladies occasionally bent their heads toward each other in whispered remarks. The gentlemen and ladies in the choir smiled and whispered continuously to each other and seemed particularly interested when Harry and Dolly came in.
     After the usual preliminary worship, Mr. Mayworthy arranged his notes and began his lecture. He treated his theme in the broad and inoffensive way," preached platitudes," the dogmatic David would have said had he heard the discourse. His lecture would have graced the pages of any Ladies' Own journal in the land and been pronounced by them to be "so sweet!" At one point only did he touch upon the distinctively New Church Doctrines of marriage. He said that experience taught us that married people holding the same "religions views" were, as a rule, happier than those who differed. "Indeed," he said, "Swedenborg in some of his works emphatically condemns marriages between those of opposite faiths." At this bold announcement there was a perceptible stir in the pews of the rulers, and Harry showed that his entire attention was riveted on the speaker's words. "And Swedenborg is right," continued Mr. Mayworthy, in a still more emphatic tone; "no member of the New Church should marry any one of an opposite faith!" Such remarkably bold words as these aroused even the habitually inattentive; it was something new under the sun.
     Mr. Mayworthy paused to let his words have their proper weight, and then he triumphantly asked: "But what, then, is meant by opposite religions?" He answered his own question by saying that the "New Church is not a sect, but is composed of all, irrespective of mere creed, who are in the good of life," etc., etc., etc. The stony stares from the rulers pews gave place to sweetly satisfied looks, and "harmony," that in some New Church Societies seems to be valued far above the LORD'S Truth again, spread its softly smothering pinions over the Columbia Society-the harmony that comes, not from unity, but from sheathing the bright sword of truth and primly tucking it away where it can cut into no one a evils.
     The Sedgwicks lived close by the church, and as the distance was soon traversed, after the benediction had been announced Harry asked his companion, as they gate, if she would not walk a little way with him before going in, and after a momentary hesitation she consented.
     "Did you like Mr. Mayworthy's lecture?" he asked, as they slowly proceeded up the street.
     "Not very much," she replied.
     "I suppose that is because you have heard the subject, treated by abler men," he went on. "For my part, I appreciated it highly; especially that point he made about what is meant by opposing religions."
     Dolly did not respond.
     "So many people, or, rather," he corrected himself, with a little laugh, "David, holds that the opposing religions which forbid marriage between those holding them, mean those religions whose mere creeds are different. I was made very happy to-night when good Mr. Mayworthy clearly explained that the only thing which forbids marriage between those of different creeds is where one is in the good of life and the other in evil."
     No response from Dolly, and Harry, too, was silent for a considerable interval. Then, in a lower and deeply earnest tone, he spoke.
     "What we heard to-night has made me very happy, for I have loved you, I believe I can truthfully say, from the morning on the mountains when I first met you. But all that time, and especially since I have had the happiness of knowing you better, the cloud of opposing religions has oppressed me, for I would not knowingly harm you for anything this world contains, and it has restrained me from declaring my love-of offering you my very life. Can you accept it?"
     And now little Dolly spoke, and her voice was subdued, and had a faint tremor:
     "Are you a good man; and do you know that I am a good woman?"
     Down went Mr. Mayworthy's heaped up platitudes as though they were a house of cards struck by lightning.
     "God help me!" groaned Harry.
     The girl's simple question had flashed the truth on that which had so comforted him, and in an instant he saw its utter falsity. What man worthy of the name could ask for the love of a woman on the grounds of his own goodness?     "I see now," he said at last. "I can but ask: Will you be my wife?"
     "I cannot," was her almost whispered reply. It was all over with him, and he was a man of too much innate refinement to pain her by saying more. When he bade her good-bye, she hastily, and without seeing anyone, went on to her chamber and locked the door.
     [To be continued.]
LIBERAL 1887

LIBERAL              1887

     ONE day when the sun was blazing down on the farmyard, the Horse, the Liberal Goose, and the Gray Goose were standing in the shade of the apple tree that grew by the garden fence, discussing the Tadpole-theory. The Horse said the theory was "Humbug."
     "In other and more euphonious words," said the Liberal Goose, "you dogmatically assert that this theory, the results of the most brilliant and profound learning of farm yard science, is untrue?"
     "Yes."
     "Do you accept it positively?" asked the Gray Goose, who had listened attentively to the discussion.
     "Positively? replied the Liberal Goose. "No.

61


I accept nothing positively. I investigate. I keep my mind free from fetters. When I am told the noble goose is an evoluted tadpole, I investigate. When I am told the tadpole is a fallen goose, I investigate. There is truth in all beliefs. When any dogma-ridden creature says to me that so and so is positively true, I say to that creature, 'You are narrow'."
     "You hold, then, that the truth cannot be confined in a formula, a dogma?" asked the Gray Goose.
     "No. Truth is illimitable, all pervading, unconfinable, universal, and the broad goose looks for it everywhere."
     "And finds it nowhere," said the Horse, as the Liberal Goose waddled off.
     "What do you think of his views?" asked the Gray Goose of the Horse, who replied:
     "His views are bosh, and he is a d---," but here he saw his honest friend, the Donkey, standing by listening with all his ears, and he thought the comparison would wrong his friend, and he said no more.
Communicated 1887

Communicated              1887

     [Inasmuch as in this Department Correspondents have an opportunity to express their individual opinions, be they in favor of the principles on which New Church Life is conducted or adverse to them, the Editors do not hold themselves responsible for any of the views whatever that are published therein.]
MANUSCRIPTS OF SWEDENBORG 1887

MANUSCRIPTS OF SWEDENBORG       Various       1887

     As the work of photo-lithographing the MSS. of Swedenborg may not be commenced for a year or more, it has been decided not to set any time for the payment of contributions. Names given with the promise to contribute certain amounts, and names of subscribers to sets of the MSS. (at a cost not exceeding $150.00) will answer the purpose at present.
     The names of subscribers should be sent in before May 1st, though the amounts may be augmented from time to time afterward, as the subscribers feel better able to contribute. The total amounts of such subscriptions may thus be made to cover the cost of a set of the MSS., or several subscribers may combine, and divide a set among them. The subscriptions received this month are:

C.                    B                    A.
53     $2,000 00          6     $10 00          11     $5 00
91     2 00               27     10 00               29     5 00
126     3 00               72     5 00          Total          10 00
135     1 00          Total          $25 00
138     1 00
139     1 00                                   A      $10 00
141     1 00                                   B     25 00
142     4 00                                   C     2,013 00
143     1 00                                        $2,048 00
148      5
149     1 00                    Amt reported
150      50                         last time          129 50
Total $2013 00
Total          $2,177 50


     Also a subscription to a set of the MSS. from B. 38.
          FELIX BOERICKE.
          RALPH MEANS,
          HOMER SYNNESTVEDT,
               Committee.
WORK ON DEGREES TO BE PUBLISHED 1887

WORK ON DEGREES TO BE PUBLISHED       F. E. WAELCHLY       1887

     To THE EDITORS OF NEW CHURCH LIFE:-Although the number of subscribers desired has not been obtained, the Academy Book Room has decided to publish the work on Discrete Degrees, by the Rev. N. C. Burnham. Copies of the prospectus can still be obtained from the Book Room.
     Respectfully yours,
          F. E. WAELCHLY, Agent.
1700 SUMMER STREET, PHILA., March 7th, 1887.
SWEDISH WORDS IN THE DIARY 1887

SWEDISH WORDS IN THE DIARY       C. T. 0       1887

     EDITORS NEW CHURCH LIFE:-In an article published in the Life for December, 1883, attention was called to the mistranslations of the Swedish words occurring in the Spiritual Diary in the English translation by Professor George Bush and the Rev. J. M. Smithson, the present volume of which work had then lately been published by Mr. James Speirs, London. A hope was at the same time expressed that the Editor would secure the services of a competent person to revise the translation of the succeeding volumes, or else, by means of a Swedish-English Lexicon, obviate such glaring errors as occurred in Vol. I. Since that time the same publishing house has issued two more volumes of this work, which are not a whit better, in this respect, than their predecessor.
     The Swedish words and sentences, so frequently occurring in the present volumes, have, as before, either been wrongly rendered, or else not translated at all (!), but printed in toto continuously with the English text, unaccompanied by any indication whatsoever that they are of another tongue, and in a manner which-to say the least-may greatly surprise and disturb the unsuspecting English reader.
     For the sake of those who may desire to have these Swedish mysteries elucidated, I hereby beg room in your journal for the following list comprising the correct rendering of the most important words and sentences occurring in Vols II and III of the English translation of the Diary:

     No. 2550.-"Birds inclosed, 'i en bur som var gammal och mork,'" (in a cage which was old and dark).
     2640.-"Respecting the harrows in the same place, they are 'barar' (augers, drills), wherewith they thrust men through"? (this is mistranslated, "they are broad").
     2645.-A "man clothed with a red cloak, som nattrock" (like a dressing-gown).
     2679.-"Hissna" (to shudder).
     2741 -"Truldorna styggelser" (Abominations of sorcery).
     2741.-"klor" (claws talons); "Ladugard" (barn-yard, cowstable).
     2749.-"halm" (straw).
     2813.-"Uti sohla och stygga windar (in dirty and nasty garrets).
     2844.-"Docker (dolls) translated "vessels."
     2972.-"The sound of the bells spoke, "tager du den sa viger jag den, tager du mycket, sa tager jag litet (it you take it, then I will consecrate it; if you take much, then I will take a little).
     3003.-"Som las, som kommer ulur led seom intet kan wridas tillbaka" (like a lock which is out of joint, which cannot be turned back again).
     3016.-"Gron art" (green peas); "oprigtighet (up-rightness, sincerity).

62



     3138.-"kack foick" (brave folks).
     3153.-"yrhet" (wildness, wantonness).
     3169.-"faseligt" (terrible, horrible).
     3247.-"Steglitza" (goldfinch).
     3391.-"Igenom gnuggande" (by means of rubbing).
     3894.-"Thee" (Tea). Translated with "vessels."
     4396.-"Ofverste i Swerige" (a Colonel in Sweden).

     The inspiration of Swedenborg was not, as we know, a verbal dictation of what he was to write, mediately by an angel filled with the Spirit of JEHOVAH, as was the case with the Prophets when writing the Books constituting the Letter of the Word.
     In revealing the Spiritual Sense of His Word, the LORD inspired Swedenborg immediately from Himself, unfolding it to the rationality of this His human medium, and leaving Swedenborg in freedom as to the choice of words with which to clothe the Doctrine thus received from the LORD.
     Swedenborg's rationality from hereditary being in a Swedish form, it was but natural that he at times would choose the words nearest at hand-which were those of his native language-when in quickly noting his instructions he could not at once find equivalent Latin expressions. This, apparently, was the reason why we find words and sometimes whole numbers in the Swedish language in the Latin manuscript of the Diary, a work to which Swedenborg never gave the finished form of the Writings published by himself.
     Even in this choice of words, however, Swedenborg was particularly led by the governing of the Divine Providence, in order that the Divine Truth, revealed by the LORD in His Second Coming, should be ultimated in a correspondingly Divine, external form. If this form be in any manner distorted or detracted from by wrong translations or by irreverent and neglectful inattention to even apparently unimportant particulars, the Doctrine itself must necessarily be more or less distorted and obscured, and violence thus inflicted upon the LORD in His Glorified Divine Human, revealed unto us in the Writings. This form is equally holy whether expressed by Swedenborg in Latin or in Swedish, and the neglect of the late Translators and the present Editor seems, therefore, inexcusable.
     We cannot here call particular attention to the mis-translations from the Latin, the astonishing omissions, the uncalled for and misleading explanatory (!) notes of the translators, and the many editorial faults with which the work abounds. A thorough revision of the whole work will be necessary in order to secure to the Church the incalculable uses which a faithful translation of the Diary will render. Nor can this be done before the Church possesses a photo-lithograph edition of the manuscript as now existing in Stockholm, to supplement and in many instances revise the Latin edition of Dr. Jo. Fr. Immanuel Tafel of 1844-1845. - C. T. 0.
ACADEMY SCHOOL SOCIALS 1887

ACADEMY SCHOOL SOCIALS       N. R       1887

     As apart in the general plan of education and instruction, the Faculty of the Academy arrange suppers and parties from time to time, in which only those who are immediately connected with the work of the schools take part. One of these meetings took place on Friday evening January 28th.
     As this was the eve of the anniversary of Swedenborg's birth it was thought to be a fitting occasion for giving some instruction concerning him
     Accordingly after the dancing, which followed the pleasant and frugal supper, the entire school assembled to listen to a short account of Swedenborg from Chancellor Benade. Although the remarks were comprehensible to the youngest pupils, whose knowledge of the subject dates from yesterday, so to speak, they were nonetheless interesting to the older pupils and teachers. At the close of these remarks one of the students of Theology read a poem which he had ably translated from the Swedish. It told in the metre of the original, of a dear little girl who went to Swedenborg with the request that he would permit her to see an angel. After listening kindly to her child-like prattle he led her to a mirror, and showed her the image of herself, and thus granted her prayer. [The poem is printed herewith.-Editors.]
     Then came games and dancing, after which the pupils were all gathered into one room, while the teachers not on active duty and others of the older persons looked on from the adjoining room, which communicates by folding-doors. Then the pupils occupied themselves with a game in which questions were put by one of their number, calling for answers, to show how much information existed among them concerning Swedenborg.
     The game proved a very satisfactory one, the children acquitting themselves with much credit.
     It was evident that though they have been taught not to attribute the authorship of the Doctrines to Swedenborg, they have yet been taught to reverence this great man as the means by which the Heavenly Doctrines were introduced into this world.
     At the close of this game the dancing recommenced, but soon finished to enable the pupils to gather about the piano and sing the Good-Night song.
     At nine o'clock all were preparing for home, frequently saying to each other, "Why, this is the pleasantest Tea Party we have had." N. R.
SWEDENBORG'S GARDEN 1887

SWEDENBORG'S GARDEN       COUNT SNOILSKY       1887

ON Stockholm's Southside Mountains children play
     Round yards and lumber,
Where butterflies and swallows play as they
     In endless number.
Here innocence and joy without a spell
     Assert their power,
Until at last is heard the vesper-bell
     From Marie's Tower.
Then Anna to her playmate nods good-night.
     And as to a brother,
And starts for home, obedient, neat, and bright,
     To sup with mother.
And as she went she in her mind proposed
     The childish measure:
To reproduce, by keeping eyelids closed,
     Her last night's pleasure:
A dream of children fair with flowers in hand,
     With golden tresses,
With friendly smiles; with wreath so bright and grand
     And snowy dresses.
"I wonder I the angels look so sweet,"
     She ponders quietly,
When at her mother's door her little feet
     Are stepping lightly.
But there she stops, turns round, and heaves a sigh,
     What is there ailing?
Ah! she beholds a little building nigh,
     Beyond the railing.
"There, in that house, the kind Assessor Stays
     He must feel lonely,
Yet he sees angels, so dear mamma says,
     Oh! That I only---
He is an odd old man with wrinkled face
     It is the rumor
That in his gentle eye no man can gaze
     With wicked humor

63



I met yesterday, and kind he is
     Beyond example;
He gave me lots of candy and a kiss
     Upon my temple."
And now she reached the kind Assessor's ground
     --Her face all blushes--
And to his summer-house the way she found
     Among the bushes.
The4 darling of her tender, childish mind
     Is worth admiring.
She stands within and says, "Good sir, be kind!
     I am desiring
To see a lovely angel." It is told-
     Her supplication.
Then she grows pale, for she is not so bold
     As her oration.
"Yet timidly site looks on that old knight,
     He who is able
To speak with angels, there he sits to write
     Before his table.
He smiles. "You want to see, my golden ray,
     An angel, is it?
You seek your chance; walk out with me, I prey!
     Yet, must not miss it."
Cloudless the sun is setting; all is quiet;
     Gorand as an aria
Stands forth his garden with its blossoms bright,
     And sweet fragriaria.
And she is guided through a passage green;
     But she walks slowly:
Each moment now some angels might be seen
     On grounds so holy.
To her 'tis holy ground in highest sense,
     For she supposes
The seer speaks with heaven's pure denizens
     Among those roses.
A window in the stockade stopped their route,
     Much ornamented.
To little Anna quite a nice lookout
     Its frame presented.
He says, "There you may see, my sugar pill,
     An angel's features!
Be bold; there are behind the windowsill
     No wicked creatures"
Yet is the glass which now receives her gaze,
     --That window lonely,
In which, indeed, she sees a handsome face-
     A mirror only.
From Swedenborg she then receives a kiss.
     She thinks intently.
And, with a basket full of strawberries
     Goes homeward gently.     COUNT SNOILSKY.

Translated from the Swedish by Ansgarius Boren.
LETTER FROM ENGLAND 1887

LETTER FROM ENGLAND              1887

     I HAVE to acknowledge an error in the closing paragraph of my letter to New Church Life for January last. It appears that I was wrongly informed as to the withdrawal by "one of our London ministers" of everything he had said in a lecture which offended several of his members. The withdrawal was partial, having reference to some illustrations. I regret the error, but, the criticism I made upon the withdrawal still stands, and receives confirmation in the letter from the minister referred to, which appeared in Morning Light for February 26th. The first letter in Morning Light from that gentleman on this subject may well be left to receive a complete refutation in the second from his own hand. The first letter contained a reference to charity, but surely it was not intended to contain a sample of that virtue.
     How often is the term charity misused!
     Our teachers are quickly stirred to anger when they are accused of not being loyal to the Doctrines. But facts are stubborn things and facts are continually arising to prove a want of loyalty to the Divine Truths of the Writings on the part of our teachers.
     We have a plain instance of this lack of loyalty in the fact that recently one of our ministers delivered a lecture in the West Riding of Yorkshire, in which he endeavored to prove that Hades was the World of Spirits, announcing as his subject, "Hades-the Intermediate State-not Purgatory." For this opinion he would find no support in the Writings, though some of our older ministers have accepted and taught the same falsity.
     The Society at Preston has at length chosen a pastor in the person of the Rev. W. T. Stonestreet, who has ministered some time to the Radcliffe Society. Mr. Stonestreet received his education for the ministry as an assistant to the Rev. J. Boys, the late pastor of the Radcliffe Society.
     The Anerley Society has issued a quarterly chronicle entitled Good Tidings. The Manual of the Camden Road (London) Society has been discontinued after a very brief career.
     There are several changes taking place in the organization of the Church at the present time.
     The Rev. J. R. Boyle has ceased to be the minister of the Newcastle Society. The Rev. G. L. Allbut is leaving Paisley, and the Society at Radcliffe will soon have to elect a new pastor.
COMING OF THE LORD 1887

COMING OF THE LORD       B       1887

     IT is a great pity that New Church teachers will not permit 'the Doctrines of the Church so to enlighten their understandings as to enable them to form a just conception of what is involved in the First and in the Second Coming of the LORD. He came to redeem and to save. He redeems all men. He saves those who receive Him in thought, affection, and life. He redeems by judgment, by a subjugation of the hells, by a restoration of the heavens to order, by clearing the world of spirits and giving freedom to men, and then by revealing Truth from Himself.
     He saves by disposing men to use aright their freedom, to learn of Him the way of life as that way is made known in revelation; by reforming and regenerating them, and by conjoining them with Himself. The former is the LORD'S coming to all men, the latter is His coming to the individual man; and as the former is a purely Divine work, which absolutely conditions the latter as a work performed by those who are willing to be saved in co-operation with the LORD, we can see that any attempt to merge the coming of the LORD to all men in His special coming to the individual man must     tend to nullify very purpose of the Divine accommodation to the states of men. He who fails to conceive the simple distinction between Redemption and Salvation must remain more or less, deeply immersed in the falsities of the Old Church which has destroyed this distinction by its doctrine of justification by faith alone. And he who will not see and realize the Truth that the Second Coming of the LORD is a universal Coming in the works done by Him in the Spiritual World, and in His descent and presence in the Heavenly Doctrine written by Him in Books, by so much as in him lies obstructs the LORD'S Coming to himself individually, and, in conjunction with others of a like mind, he retards the establishment of the New Church on the Earth. So long as the Church does not receive the whole Revelation now made by the LORD as the very voice of the Bridegroom speaking to her from Infinite Love, she cannot be married to her LORD, and be the Lamb's Wife.     B.

64


NEWS GLEANINGS 1887

NEWS GLEANINGS       Various       1887


     NEW CHURCH LIFE

     A MONTHLY JOURNAL

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

     All communications must be addressed to Publishers New Church Life, No. 769 Corinthian Avenue, Philadelphia, Pa.

     PHILADELPHIA, APRIL 1887=117.

     CONTENTS.

     Editorial Notes, pp. 49,50, 51.-The Law of Maid Servants (a Sermon), p. 51.-Conversations on Education p. 53.-How to keep Christmas in the New Church, p. 53.-"Fas est ab Hoste doceri," p. 54.
     Notes and Reviews, pp. 56, 57.
     Emotional vicissitudes, a Love Chronicle, p. 57.
     A Liberal, p. 60.
     Manuscripts of Swedenborg, p.     61.-The work on Degrees to be published. p. 61.-Swedish Words in the Diary, p. 61.-Academy School Socials, p. 64.-Swedenborg's Garden, p. 62.-Letter from England, p. 63.-The Coming of the LORD, p. 65.
     News Gleanings, p. 64-Births, Marriages, and Deaths, p. 64.
     AT HOME.

     Canada.-THE Canada Association employs Mr. John H. Kelly as Colporteur, who visits from house to house in Toronto to disseminate New Church literature.
     THE Rev. John E. Bowers is on his regular semi-annual tour through some of the western and northwestern counties.
     Massachusetts.-THE Rev. J. K Smyth of Boston Highlands lectured and preached in Lynn to large audiences.
     THE Young People's Association or the Boston Society has published a series of resolutions inviting the co-operation of similar organizations in the support of a "Young People's Societies" department in the Messenger, and in the publications in pamphlet form of the annual reports of said Societies for 1886-7.
     AT the Massachusetts Sabbath School Conference reports were read, one enumerating various books and materials for Sunday-school work, another giving the titles of library books, a third treating of modes of instruction, and a fourth on the time and mode "of conducting a Christmas festival. The desirability or a Normal Class for the instruction of Sunday schools was considered.
     Fifteen residents of Dorchester have petitioned the General Pastor of the Massachusetts Association that they may be formed into a Society.
     Rhode Island.-THE Providence Reading Circle, which begun with twenty-five members, is growing. The book used is Divine Providence.
     THE Rev. Warren Goddard, Jr., pastor of the Providence Society, conducts services in the Pawtucket House of Worship in Sunday afternoons.
     New York.-AT the twenty-third annual meeting of the New York Association there were present delegates from ten societies. It was Resolved That the delegates of this Association to the General Convention be requested to push the matter of the change of the constitution of the Convention with regard to the status of Presiding Ministers or General Pastors, so as to meet the views of this Association, and that if they deem it more conducive to the desired result they are authorized to abandon the amendment proposed last year and to advocate that brought forward by Mr. J Y Scammon." It was resolved that the New York Association sympathized with the spirit and purpose of the resolutions of the General Church of Pennsylvania concerning the Swedenborg Concordance Resolutions were also adapted to further the missionary work. The Association seems assured of a regular income. An address In "The New Church and New Science" was delivered by Mr. E A. Gibbens.
     THE former missionary of the New York Association, the Rev. B. D. Palmer, bus been the Pastor of the Paterson, N., Y., Society since June, the Association contributing to his salary.
     THE Brooklyn Society has eleven thousand dollars in invested funds for the distribution of literature and for other missionary purposes.
     THE house of worship of the Mount Vernon Society is closed.
     Maryland.-THE meeting or the Maryland Association was attended by fifty visiting delegates and friends, among them being a delegation from the Eastern Shore of Maryland, the scene of the Rev. J. E. Smith's labors. The Association pledged itself to support the Rev. Jabez Fox in the General Pastorate and the Rev. J. E. Smith as a missionary during due coming year, and to begin the work of such support by a good subscription.
     Ohio.-A "YOUNG People's League of the New Church" has been formed in the Cincinnati Society with four standing committees, one to assist in providing for the maintenance of an assistant minister, the second to form classes of poor children for instruction in sewing and other useful work, the third to provide amusements, and the fourth to look out for the comfort of strangers and to make those who come regularly, acquainted with others of the congregation.
     Indiana.-IN New Church Reading Circle the Rev. L. P. Mercer makes a proposition to hold a "New Church Reading Circle Assembly" next summer at Stone Lake, within a mile of LaPorte.
     Missouri.-Two small Societies in and about Wellsville have united into one Society and elected the Rev. G. Reiche as their Pastor. They intend to sell their two small churches and to procure a suitable one within the town.
     Michigan.-THE General Convention will meet in Detroit on Thursday, June 9th.
     Iowa.-THE Rev. Stephen Wood visited Ferguson, Ontario, and Albion, administering the sacraments and also the rite of confirmation.
     THREE New Churchmen in Ferguson, feeling the need of educating their children in the Doctrines of this New Church, have organized a Sunday-school with fourteen scholars.
     THE Rev. J. J. Lehnen has resumed his activity as an evangelist.
     Florida.-THE Rev. J. E. Smith evangelized in Jacksonville, MacClenny, Bay Ridge, Apopka, and Merrimack with considerable success.
     Texas.-THE Rev. E. D. Daniels evangelized in Clarksville, Bennett, Paris, Macomb, Denton, Itasca, and Milano. His lectures have been well attended, and wherever he went he aroused interest and frequently opposition. According to the last report he had baptized twenty-three persons.
     Kansas.-THE Church at Concordia is growing slowly but steadily. The day school connected with it is attended by six girls and nine boys, and is one of the few day schools in which the Word and the Writings are taught systematically.
     Oregon.-THE Rev. J. Doughty delivered a course of lectures In Portland.

     ABROAD

     Great Britain.-THE Liverpool Society held a sale of work for the purpose of defraying the cost of an organ and renovating the outside of the building so as to attract Strangers.
     THE Rev. J. J. Woodford, lately of Snodland, has been appointed minister to the Society at Besses o'-th'-Barn.
     THE Rev. J. Deans, of Leeds, is giving a course of lectures at Harrogate.
     MR. A. E.     Beilby, of Lowestoft, is lecturing at Great Yarmouth.
     THE Rev W. T. Stonestreet has accepted a call from the Preston Society, and will commence his labors there as soon as he is released at Radcliffe.
     THE bi-monthly meeting of the Sunday-school Union (London Branch) was held on March 8th, the subject discussed being "Temperance in the Sunday-School."
     IN the densely populated district of East London the only place of worship is a small hall in Limehouse, where a few New Church friends have been holding Sunday evening services for the last eight or nine months. Public lectures are delivered here occasionally.
     Switzerland.-THE Rev. F. Gorwitz baptized three persons in Zurich and one in Berne.
EDITORIAL NOTES 1887

EDITORIAL NOTES       Editor       1887



65



NEW CHURCH LIFE

Vol. VIL PHILADELPHIA, MAY, 1887=117.     No. 5.
     THE Brooklyn New Church Society has sent out a printed circular calling for contributions to the Beecher Monument Fund. Men who believe that the preaching of a little New Church truth, as something self-derived, commingled with Unitarian and other Old Church falsity, is useful, will, perhaps, contribute.
Title Unspecified 1887

Title Unspecified              1887

     MR. G. C. Ottley is performing a much needed work in Great Britain by championing the cause of distinctively New Church Science and New Church Education. He has published several admirable essays in Morning Light, and it is to be hoped that they will lead to a full consideration of these very important subjects.
Title Unspecified 1887

Title Unspecified              1887

     THE quality of the liberality of those who know that the LORD JESUS CHEJST alone is God and that He has made His Second Coming, and yet say that it does not matter what a man believes, that all worship is acceptable; is described in the Word by Rahab (Joshua ii, vi.), who "signifies him who admits the worship of any God, and at the same time knows the True God, the Messiah." (Adv. III, 4466, 4499.)
Title Unspecified 1887

Title Unspecified              1887

     "FOR my part," says a correspondent in Messenger, April 13th, "I imbibed, in the first three months of my acquaintance with the Writings, more understanding of spiritual truth than I can ever hope to live up to." So, then, this correspondent is so learned that further knowledge would be useless to him. Wonderful human being! But when, a paragraph or so later, he strongly recommends Henry George's fad, Progress and Poverty, to the New Church, grave doubts arise as to his knowledge of the Writings.
Title Unspecified 1887

Title Unspecified              1887

     ONE of our evangelists says of a certain State in which he has been laboring: "The people seeking homes here are remarkably intelligent. I therefore believe that a future religion of will be the 'survival of the fittest;' and if the New Church organization will be as active as others, the reward of her labors will not be less." Our evangelist seems to take it for granted that the religion displaying the most activity is the "fittest," that all religions are good, and that it is a sort of common competition between them for the people of this state. He would search in vain in the Writings of the Church of which he is a minister, for anything sanctioning such a preposterous statement or belief.
Title Unspecified 1887

Title Unspecified              1887

     The revelations concerning Heaven and Hell are not to be separated from the revelations of the Internal Sense the Word. The Internal Sense describes the things of Heaven and of Hell and of the World of Spirits. For "All things were made by the Word" (John i), and thus all things in both worlds, the spiritual and the natural are covered by the Spiritual Sense which is "the veriest life of the Word." (A. C. 64.) For example, among the things of Heaven revealed in the work on Heaven and Hell is the education of infants in heaven (n. 334-344), but in the Arcana (n. 1602) we are taught that the verse from Genesis there under consideration "involves arcana concerning the instruction of infants in heaven." We are also frequently told that "The Word teaches concerning heaven, (e. g., H. H. 302.)
Title Unspecified 1887

Title Unspecified              1887

     VERY sensibly, the people of the State of Michigan have voted against Prohibition. They tried the ghastly farce once and want no more of it. Prohibition and drunkenness are both forms of the same thing, the perversion of truth. Of the two forms of the evil Prohibition is the worst. The drunkard is a nuisance, the evil he inflicts is confined to himself; and to a certain extent to his immediate surroundings, but the police can manage him. The Prohibitionist-the real Prohibitionist, we except those well-meaning people who are led astray by his sophistry-seeks to throttle a nation; seeks to deprive men of that freedom without which salvation is impossible. In the localities where he is successful, the result is contempt of law, crime, and more beastly drunkenness than ever. He is not satisfied with wise police regulations. Such make him far more furious than drunkenness itself. He usually regards the drunkard as a sort of saintly criminal, and he is ever to be found, as is natural from his similar origin, hand in hand with the worst classes who favor the evils of drunkenness, in his opposition to wise laws. The one is animated by the love of beastly gratification, the other by the love of dominion, and both pervert the truth in the act of carrying out these, their loves.
Title Unspecified 1887

Title Unspecified              1887

     WHAT the Brooklyn papers describe as a "remarkable meeting" was held on the evening of March 13th in Plymouth Church. Roman Catholic priest, Jewish rabbi, and Congregationalist, Presbyterian, Baptist, Methodist, Episcopal, Universalist, Swedenborgian, Unitarian, Reformed, and Luther an clergymen spoke in praise of the departed Henry Ward Beecher. The Swedenborgian clergyman said that "he and the 'obscure' body of worshipers whom he represented had received more recognition from Mr. Beecher than from any other minister in the city of Brooklyn;" that Mr. Beecher was the greatest orator, preacher, and "religious teacher" of his time, and that his greatest work was the "freeing of religious thought," which work spread from Plymouth Church to Brooklyn, thence over the country, and finally "all over the world." Some of these sayings are remarkable for their divergence from the LORD'S revealed Truth. To say that Mr. Beecher was the greatest "religious teacher" of his time is, in plain words, bald nonsense. Mr. Beecher at times preached certain things borrowed from the Writings as his own, but this made him rather a violator of a certain Commandment than the "greatest religious teacher" of his time. And then why should recognition from the Old Church be valued so highly?

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The Doctrines of the New Church say the Old Church is hell, and that its preachers as such are no longer heard in heaven. But the wildest and worst thing in the Swedenborgian panegyric is that part in which is attributed to Mr. Beecher and to Plymouth Church the work of freeing men's minds, a work accompanying the Judgment, which the Omnipotent LORD alone executes. For a New Church clergyman to give the credit of this Divine work to a notorious Old Church Brooklyn preacher and his congregation is simply horrible.
Title Unspecified 1887

Title Unspecified              1887

     New Church Life has been spoken of repeatedly as the "organ" of the Academy, and even as the "organ" of the General Church of Pennsylvania. It seems due to both these bodies to state the actual status of this Journal. It is not the organ of either of them, but is a private enterprise owned and conducted by two of its original founders, who are alone responsible for it, and who are exceedingly averse to having any of their failings and shortcomings attributed to bodies of the Church the first whose superior usefulness and standing they have from the first acknowledged. The publishers of New Church Life are convinced that the Academy of the New Church has been and is performing uses that rank among the noblest and best, the most heavenly and spiritual that have ever been performed in the New Church; that the principles which the Academy has so fearlessly maintained, being the fundamental principles of the New Jerusalem, have saved the New Church from lapsing into a new form of Socinianism and from other equally pernicious evils. The principles of the Academy have for that reason been espoused by New Church Life from the beginning. But to regard its utterances as the official voice of the Academy, is as unjust as it would be to impute to Aristotle the deeds and words of those who claim to have adopted his philosophy. It is moreover altogether unwarranted by anything that has been published either by the Academy or in the Life. The organ of the Academy is the Serial Words for the New Church.
     So in regard to the General Church of Pennsylvania. While the Life is in entire accord with the principles of this Church, and gladly cooperates with it whenever expedient, yet most of the uses intended to be performed by the Life are out of the sphere of usefulness of the General Church of Pennsylvania.
Title Unspecified 1887

Title Unspecified              1887

     IF the reporters of Morning Light are to be trusted, a New Church minister has been preaching some very peculiar doctrine in a sermon or lecture entitled "Swedenborg; the Spiritual Columbus." The keynote of the lecture is given in the title. "Swedenborg was not an inventor of the spiritual world, he was a discoverer," so goes Morning Light's report, and it would be interesting to have the part of the Writings pointed out wherein Swedenborg claims to have "discovered" the spiritual world. "He was the herald of a new dispensation of truth a spiritual Columbus." Again, it would be interesting to know in what way a man can be a "herald" and a discovering Columbus of the same thing, the two ideas seem to conflict. Probably what is meant is that Swedenborg after discovering the spiritual world collected more or less information concerning it and the opinions of its inhabitants and then returned and published books about what he had seen and heard, as would any other traveler with the knack of writing. Strange as this may sound to New Churchmen the report shows it to be the clergyman's idea, for "On what authority were Swedenborg's statements to be accepted? On the same authority that Speke's or Livingston's about Africa were accepted."
     The last period in the Introduction to Heaven and Hell reads as follows "That at this day such immediate revelation exists, is because this is that which is meant by the coming of the LORD." In this passage "such immediate revelation" refers to the Writings, by which "is meant the coming of the LORD." The giving of the Writings, then, which elsewhere are said to be the "Internal sense of the Word" (and "In the beginning was the Word"), is the coming of the LORD. How, then, can a New Church minister tell the world that the human instrument of this Coming was a "spiritual Columbus" who is to be judged as we judge Speke or Livingston or any other traveler to unknown countries?
TO JERUSALEM THROUGH SAMARIA 1887

TO JERUSALEM THROUGH SAMARIA        BENADE       1887

     "But it came to pass when the days were fulfilled for His being taken up, and He set His face steadfastly to go into Jerusalem. And He sent messengers before His face; and having gone they entered into a village of the Samaritans, so as to make ready for Him. And they received Him not, because His face was going to Jerusalem. But when His disciples James and John saw, they said, 'LORD, wilt Thou that we command fire to come down from heaven, and consume them, even as Elias did? But He turning rebuked them, and said, 'Ye know not what manner of spirit ye are of, for the Son of Man came not to destroy men's souls, but to save,' and they went into another village."-Luke ix, 51-58.

     THE general teaching of the portion of the Divine Word from which the text is taken, is concerning the power of good and truth over evil and false in man, when good and truth are acknowledged to be from the LORD alone; and nothing from man. The text set forth the obstacles to this acknowledgment and thence to the exercise of the power of truth from good, which arise from the yet unsubdued natural affections of the man of the Church. The LORD gives power and authority to the twelve over all demons, and to cure diseases, but the establishment of this power in man, and the actual cure of his diseases, require labor and conflict. The kingdom of God enters into man by preaching, that is to say, by the teaching of the Truth; and much time is needed to disperse the darkness of falsity from evil that overshadows his natural mind. The dispersion of this darkness is very slow and gradual. In the meanwhile, the man, if he lives at all in the spirit, can live only according to such intelligence of right and wrong as he may have received from the preaching of the Kingdom. It cannot be required of him that he do any more in respect to his living. But it is required of him that he cease not from striving after a rational conviction concerning the light that is in him, that it is light from the LORD, and not the lumen of his own natural conceits flowing from evil loves. A man may be in error in respect to a law which he is obeying, but he cannot be wrong in the act of obedience, so far as this involves repentance of sin, and so far as his obedience leads him to seek a better understanding of the law. In these respects he is in the way of regeneration; and though he be not in the direct line of the truth, as the Church teaches it, "he is," nevertheless, according to the words of the LORD, "for us and not against us," and the Truth of the Church does not "forbid him to cast out demons." Let him repent of sin, as he knows how, and let him not cease from his repentance, for in this will he humble himself, and by so much have self love and self-conceit subdued, and the way prepared for the kingdom of God to come nearer in a more interior light and a better understanding of the evil that is in him, and of how to shun it as sin against God.

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     According to the spiritual teaching of the Word before us, a man who, when acting according to such intelligence of truth, and such knowledge of his own evil-doing as he may have from the Divine Word and Doctrine, ceases from that evil-doing-"casts out demons in the name of the LORD," does acts of repentance, and is in the way of reformation. Thereby, "are the days fulfilled for his being taken up." An elevation of the state of affection and thought follows of necessity upon every act of humiliation in repentance. The kingdom of God has come nearer; the redeeming power of the LORD'S truth has been exercised to the opening of man's love for the entrance of the saving Divine Love.
     Any act of obedience to the truth, even if the truth be but obscurely seen and imperfectly understood, will confirm a man in his acknowledgment of it and of its source, and will strengthen his love for it and cause him to "set his face steadfastly to go to Jerusalem." When the internal man and his affections and thoughts are intent upon the Holy and Divine Truths of the LORD as revealed to the Church, then is "the face" of man "set steadfastly to go to Jerusalem."
     But, as with the LORD'S progress from Galilee to Jerusalem, of the Gospel Record of which progress our text is a part, so with the entrance and progress of the LORD'S life in man, when by reformation and regeneration he is lifted or taken up from a natural to a spiritual state of thought and intelligence. The Way lies through the country of the Samaritans, and in this country there are villages, the inhabitants of which are unwilling to receive "the messengers of the LORD, who come to make ready for Him." There are doctrines, ideas, and opinions in the rational mind of man, even in one which is opening to spiritual light, and in which the Church is beginning to take form, that are opposed to truths from the LORD. They spring from and closely adhere to man's to his love of his own opinions because they are his own, and they serve to confirm him in "the idea that he knows a way of arriving at the knowledge of truth and right other than that provided by the LORD in His own Divine doctrine, revealed by Him out of the Word. Such self-made doctrines and notions are "villages of the Samaritans which receive not the messengers of the LORD, whom He has sent before His face to make ready for Him, because His face is going to Jerusalem."
     Many such doctrines and notions exist in the minds of regenerating men, who are being internally led by the LORD toward the heavenly Jerusalem and who will reach the Holy City and enter within its walls. They are present as sciences from the world, and in various forms of knowledge derived by reasoning from appearances and confirmed by false applications of the literal sense of the Word, as well as by misapprehensions of the general teachings of the Church. Such false and heretical notions inevitably arise in the mind of the Church and of the man of the Church when that mind is being elevated from natural to spiritual states of thought and affection. Old perversions and falsifications of the Word have a tenacious hold upon human conceits and keep back the mind in its movement out of the death of the letter into the life of the spirit of the Divine Revelation. Every one must go through Samaria when Journeying from Galilee to Jerusalem. The way of reformation lies through the uncertain states of the rational mind just opening to the truth, from an affection of truth and just beginning to be made spiritual. In this Samaria there are villages, willing to receive the LORD and villages unwilling to receive Him. There are truths received from Revelation and there are ideas and notions formed from the fallacies of the senses and from reasonings founded on such fallacies, and there are also falsities in this state arising from many evils as yet unknown and from many evils already known, but not repented of. Every one who is willing to know, may know by examination and reflection how great is the amount of false, irrational, and merely sensual thought clinging to the mind that is still dominated by selfish and worldly loves, even when there is in that mind an inmost desire for the life that is good. Men of the Church may well confess, and ought to confess, their unwillingness to receive the messengers of the LORD, which are His truths of doctrine, when these point to Jerusalem and not to Samaria, as the place where the LORD is to be worshiped; that is to say, when they lead to the utter rejection of all that belongs to the old and perverted Church, its dogmas and sciences, and teach the humble and implicit acceptance of the Heavenly Doctrine which is the New Jerusalem. If the LORD will remain with us in our Samaria, if His teachings can be made to give support to our theories, notions, and reasonings, we are willing that He shall remain. If the doctrine now revealed will uphold our merely natural and fallacious views of order in the life and in the movement of the Church, views which we have derived from the dead Church of the past or from her unsanctified offspring in the moral, civil, and social conditions of the world around us, in the sciences and philosophies as well as in the reforms arising from the insane conception of mental and moral reformation by bodily compulsions and physical restraints: if the LORD'S doctrine will sustain these things then will we receive it as Divine, and keep it with us as our own Divine, for to think that salvation is of the Samaritans. But if the spiritual teachings of the Word, as now revealed, will not permit us to take our opinions of right and our judgments of duty, of faith and charity, and our views of order in the Church and in the State from any other source than the Heavenly Doctrines, as our sole Divine authority, then will we not receive them into these our villages which we inhabit among the Samaritans. If these Doctrines make such a claim to the exclusion of all the truth and good that comes to us from the general sphere of human thought (which we hold to be a sphere flowing from the Divine in our new age), then can they not come into us. There is no place prepared for them in our mind and life.
     The discovery of such state of unwillingness en the part of the natural reason to give up notions and ideas derived by self-intelligent activity from the fallacies and appearances of the world and its false and evil life, will give rise in the regenerating man to a conflict with affections and thoughts already formed and grown into some life and elevated into somewhat clearer light, because of an acknowledgment of the LORD from whom they come, as good and truth given by Him for the reformation of the Church. These affections and thoughts are spiritual and also natural; they are from the LORD, but yet commingled with much that is impure from man; and they cannot be purified except by means of excitements from the hells, flowing into their impure and selfish conditions.
     The charity of the regenerating man which leads him to look to the good of the neighbor in Church State, and social community from a love of use, is not free from the infestations of a blind zeal for the promotion of his own chosen good nor independent of the influence of a semi-enlightened sentiment of duty in respect to what he holds to be a chief duty.

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Such zeal and such sentiment will open him to the influx of ever-ready accusing spirits, and cause an undue and unjust self-condemnation. James and John, who, as disciples, represent the love of the neighbor and the love of neighborly duty, being yet young and undisciplined in their discipleship of the LORD, who is all love and mercy, as He is all wisdom and truth, may ask, "Wilt thou that we command fire to come down from Heaven, and consume them, even as Elias did?"
     As in many other cases of blind zeal from excited natural affection not yet purified by the truth, James and, John in this case misapply the Word. The fire which Elias called down from heaven consumed the messengers sent by Ahaziah, the wicked King of Samaria, to inquire of Beel-zebub, the god of Ekron, whether he should recover of his disease. (2 Kings i, 2.) This fire from heaven was a consuming fire, testifying, that the King and his messengers were in evil and falsity which could not be removed. The unreceptive state of the mind, represented by the Samaritan village that would not receive the LORD "because His face was going to Jerusalem," is one of error, even of grave error; of conceit and of self-love; a state of hindrance to the work of regeneration and of denial of the LORD in His coming to man, but it is not a state of falsity and evil unremovable of disease incurable, and of sickness unto death. The fire from heaven that is to reach such states is already kindled (Luke xii, 49.).
     The conflict between the principles represented by the Samaritan village and the disciples James and John manifests its presence and the progress of its appointed work in purification and deliverance and not in destruction.
     There is no combat between the mere evils and falses of the old state in man until truths and goods are opened by the LORD; then conflicts arise, and there are the wars and divisions which must needs come when the light of the Divine fire of saving Love shines into the darkness of the world's night. Without this fire and its conflicts no soul could be saved; for souls are saved by reformation and regeneration, and regeneration is not possible without the combats of temptation. Hence came the LORD'S rebuke to the disciples: "Ye know not what manner of spirit ye are of." The loves of good and duty represented by them are not yet purified from natural evils and false notions and elevated by the truth, so that the man can see that the erroneous doctrines and ideas of the natural rational are not to be removed by mere authoritative dictate nor by blind obedience to natural feelings but by instruction in the truth, by the enlightenment of the reason; and by the Truth's slow guidance into freedom. Fire from heaven may consume the village but how will this lead the villagers to see the truth and to receive other and better principles? "The Son of Man came not to destroy men's souls, but to save."
     The life that the LORD comes to save is the life of human rationality and liberty, the life which sees the Truth and by it is led to good. To this end the LORD assumed the Human performed the work of redemption, and secured redemption by the glorification of His Human. Redemption is liberation, and man's liberation consists not only in the opening to his mind of new truths but also in the assurance of freedom to receive those truths and to live according to them.
     To enable man to enter again upon this inheritance of his humanity, the LORD Himself came into the world as the Son of Man, and kindled the fire of a new life in the light of His new Revelation of Himself and of His saving Providence. He compels no man, but He teaches and leads gently according to man's states and by his delights. If falsities be deeply seated and confirmed, they are not destroyed, but suffered to remain, so that they may be removed by their own consequences, and thus by man himself in freedom. One who can be regenerated is one who is capable of learning and of being improved by means of the experiences flowing from cherished evils and falsities, experiences which lead to his knowing them to be from hell, and to his shunning them as sins. In the meanwhile the LORD does not enter the village that will not receive Him, but "He goes to another village, with His face set steadfastly to go to Jerusalem." The operation of the Divine Truth in liberating man's reason from the power of falsity is slow and apparently intermittent. It comes in "precept upon precept, precept upon precept; line upon line, line upon line; here a little, there a little." (Is. xxvii,'10.) In reality, it is unintermitted, being full of love, in infinite patience, bearing the infirmities and weaknesses and evils of humanity, whilst providing and caring and leading out of them, one by one, through the truth into the broad land of the Church's and Heaven's life, reached by the way of setting the face steadfastly to go to the Jerusalem, in the midst of which is the Temple of the LORD, filled with His glory.
     By His going from the village that would not receive Him, to the other village that would, the LORD teaches by representatives that in our own reformation, as in the reformation of others, He deals with us not by means of consuming fires; not by utter condemnations and final punishments, but by giving to us liberty to live our own life, whilst He teaches and waits and helps. James and John, if they be with us, in our affections of love and duty to the neighbor, need to be rebuked in order that they may put away blind zeal and merely sentimental and thus learn to be patient with the natural reason until it can be led to see and receive the truth in freedom. When free it will open itself gladly to the LORD because His face is going to Jerusalem.
     As the natural man is to be subordinated to the rational, so is the rational to be subordinated to the spiritual, and the spiritual to the LORD. The LORD passes from Galilee, through Samaria to Jerusalem, in order that He may return through Samaria into Galilee, be received throughout the borders of each degree of the life and in all its cities and villages; and thus come to rule in all His kingdom from Jerusalem; and from His Holy Temple on Mount Zion
CONVERSATIONS 0N EDUCATION 1887

CONVERSATIONS 0N EDUCATION              1887

     APPLICATION

     [Continued.]

     "THERE must be accommodation before there is application." (T. C. R. 370.) Application, or the act of applying or attaching one thing to another as a means of attaining a third, can be effected only by their accommodation to each other. This presupposes a knowledge of their forms and qualities, and a rational conception of their adaptation to each other and to the production of the end in view. Fire and water may be applied to each other in such a manner as to produce natural force and natural force may be applied to other things so as to effect important uses. Fire and water may also be applied to each other in such a manner as to bring about an entire change in their several modes of existence, and this even to the extent of causing the objective disappearance of the one or the other or of both.

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In like manner a principle of spiritual life may be applied to a principle of natural life, so as to produce good results or the reverse. If good results are to follow upon the application, the spiritual principle must be accommodated to the natural; if not accommodated, evil will result, or there will be no apparent result. In Arcana Coelestia (n. 3768), we read:

     "The natural man can indeed know, and also perceive, what good and truth are, but only good and truth, natural and civil, and not spiritual good and truth, which must be from Revelation thus from the Word. As, for example, a man may know from the     rationality which every one has that the neighbor is to be loved, that God is to be worshiped; but how the neighbor is to be loved, and how God is to be worshiped, he can know only from the Word; so also what good and truth spiritual are; as that good itself is the neighbor, therefore those who are in good and this according to the good in which they are; and that therefore good is the neighbor, because the LORD is in good, and thus that in the love of good the LORD is loved. In like manner they who have not the Word cannot know that all good is from the LORD, and that it inflows with man and makes the affection of good, and that this affection is called charity. They who have not the Word cannot know who is the God of the Universe; that it is the LORD is concealed from them, when, nevertheless, the inmost or affection or charity, therefore the inmost of good, has respect to Him; thence it is evident what spiritual good is, that it can be known from no other source than the Word."

     Emerson advises his reader to "hitch his wagon to a star." He who would attempt to follow this advice will need to exercise his reason to find the way of accommodating the wagon to the star or the star to the wagon. Common sense tells him that they cannot meet on the same plane of their first appearance to his thought, and reflection suggests that they may be brought together in the plane of the imagination, in which exist abstract sensual images, or, better still, in the plane of spiritual ideas formed by the truths of Revelation. When elevated, into this, plane the wagon and the star can be applied to each other with results more wonderful, possibly, than the poet himself dreamed of. By Divine accommodation there has been opened for man a way to the star and by the same accommodation the stars can come to man and be applied to his wagons or chariots. Stars are truths from the LORD, and wagons are doctrinals or teachings received by the human mind, by means of which truths can be applied to it and cause it to progress onward and upward. Such accommodations, followed by applications, are continually effected with those who, from affection for the Doctrines of the Church, seek to understand better the truths within them, which are spiritual and heavenly. To the end that a scientific truth may be so applied to the mind of a learner as to be received and cherished by him, it must contain something that is or appears to be good. That is called good which one loves, and which one would have or do in order to experience pleasure or delight therefrom. When any form of teaching or of knowledge is presented to the human mind in a manner to affect it with pleasure or delight, there springs from the affection a desire to learn, and thus to take it in. This affection is called, in a general way, the affection of learning, knowing, and understanding truth; or the affection of truth. By means of such an affect or moving, the love of a man, which is his good adjoins to itself truths and their sciences, when these apply themselves, or are applied by accommodation to the delights and pleasures which are of that Jove 1n other words man desires and receives that which brings or promises to bring him the means of effecting the ends on which he has set his heart or on which he can be led to set his heart. What is thus introduced applies itself, to his affections, and these, because they desire to have the means of attaining their good, apply themselves reciprocally to what has entered, and by this accommodation and application reciprocal, scientifics and truths or knowledge in general are acquired by man.
     It is evident that in the case of children such accommodations and applications are very much at the disposal of the instructor's judgment and determination. Children have the loves connected with the senses, and the love of learning and knowing by means of the senses. These loves exist with all children in a greater or less degree, modified by hereditary disposition and by surrounding influences. They are tender forms which are to be trained and molded so as to produce the best results in life, and therefore do they need to be carefully and reverently handled. They are delicate instruments put into the hands of parents and teachers. To attune them to heavenly harmonies, and to form them for the production of true notes of charity and love, they need to be touched with a wisdom in gentleness, and not to be left to the rude and awkward hands of the children themselves to be tortured into discordant vibrations, or broken into fragments by their wanton love of destruction. The Instructor's controlling, directing, guiding hand is required at every touch essayed by the infant fingers; and to the end that this may be skillfully and fruitfully done, the affections and delights of children are to be studied and known, and to be directed by the truth in the mind of the instructor to real goods, as uses; these are then to be applied by the same directing mind to genuine scientifics and knowledges which may be received by the mind under the influence of the affection made active by delight. This is effected by accommodation. The Divine Truth, as we have seen, teaches man what to think, and what not to think, what to do, and what not to do.
     In the work of instruction, accommodation and application cannot be made effective of good by means of the natural affections of children as they are with them, but by means of them when placed under control and restrained from selfishness and worldliness, and directed toward what is unselfish and unworldly. Let parent and teacher learn to realize the full value of the No and by application of this realized knowledge they will be able to open to their children the eternal good of the Yes in the affirmation of the Divine Will and Law. Good then, which is use, will be the master, whom the child will learn to obey, follow, and love. But let it be well understood, that, no child, born of parents, as parents are at this day, can ever learn to appreciate the worth of the No without having experienced "fear, which is the beginning of wisdom." Natural fear is a basis of spiritual fear, and as the child is corporeal first, and then sensual, corporeal fear arising from physical pain     in the subjugation of the natural, to the rational, and of the rational to the spiritual. (On the subject of the reciprocal applications of the affections of truth to good, consult A. C. 4096.)
DUTCH correspondent writes to the Publishers of the Life 1887

DUTCH correspondent writes to the Publishers of the Life              1887

     A DUTCH correspondent writes to the Publishers of the Life: "I like your paper. It is fully alive and I may say I take your stand in the principal views. I feel that to be consistent a New Churchman must go the whole way with you, and not stop short at a particular part of the doctrinal road. I am nearly alone in Holland and feel lonely, but naturally keep at work and have met with success. . ."

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CHURCH BAZAARS AND LOTTERIES 1887

CHURCH BAZAARS AND LOTTERIES              1887

     IN the literal sense of His Word the LORD commands us: "My Face shall not be seen empty" (Ex. xxiii, 15, see also Deut. xvi, 16, 17,) and in the spiritual sense of His Word He explains to us:

     "'And not shall be seen my Faces empty' signifies reception of good from mercy, and the giving of thanks, as appears from the signification of the 'Faces of JEHOVAH,' which are good, mercy, peace; and from the signification of 'not seeing empty' or not without a gift, which is testification on account of the reception of good and the giving of thanks; for the gifts which were offered to JEHOVAH signified such things as man from the heat offers to the LORD and the LORD accepts."
     "Gifts are like all of man's deeds. Man's deeds are gestures only, and regarded abstractly from the will they are only motions variously formed, and, as it were, articulate, not unlike the motions of a machine, thus inanimate. But deeds, regarded together with the will; are not such motions, but they are forms of the will shown before the eyes, for deeds are nothing else than testifications of such things as are of the will. And they also have their soul or life from the will. Wherefore of deeds the like can be said as of motions, namely that nothing lived in deeds except the will, as nothing lives in motions except endeavor [conatus]. That this is so, man also knows; for he who is intelligent does not attend to man's deeds but only to the will, from which, by which, and on account of which the deeds exist. Yea, he who is wise hardly sees the deeds, but in the deeds he sees the quality and quantity of the will. In regard to gifts the matter is similar: in them the will is regarded by the LORD. Hence it is that by gifts offered to JEHOVAH, that is, to the LORD, such things are signified as are of the will or of the heart. The will of man is what is called 'heart' in the Word.
     "From this it also appears how one is to understand that every one will be judged in the other life according to his deeds or his works (Matt. xvi, 27); namely, that it is according to the things which are of the heart and hence of life.
     That such things are signified by the gifts offered to JEHOVAH appears from the Word, as in David: 'Sacrifice and gift Thou hast not wanted, burnt offering and sacrifice of sin Thou hast not sought; to do Thy Will, my God, I have desired.' (Ps xl, 7, 9)"-A. C. 9293.

     It is quite evident, then, that the LORD desires us to be thankful to Him for His Mercy in giving us the infinite blessings which come to us through His Word, His Writings, and His Church, and to testify our thankfulness by offering to Him gladly and spontaneously our services and our means, for they are not ours but His with us. He does not need our help. He needs not our money. And He does not desire gifts of any description which are exacted by playing upon any selfish motives of men.
     Man is naturally selfish and indisposed to gratitude. He naturally gives to the Church not at all or stintedly. This is one of the many evils which he must "shun as a sin against God." His fellow-members in the Church ought to assist him in this, and they can and do assist him when they point out his duty in the matter, and even suggest modes of carrying it out. They do not help him to shun this evil, but they confirm him in it, when they endeavor to raise a revenue by stimulating and gratifying his love of greed or other sensual loves.
     One of the many ways by which the natural indisposition of men to contribute to Church uses is sought to be overcome, is the holding of bazaars or fairs, the principle underlying which, as generally conducted, finds its extreme embodiment in lotteries or drawings, the object of which is by a cunning stratagem, in which man's greed is played upon, to obtain a large tribute for a very small remuneration Even strangers who have no interest in the Truth are on such occasions importuned.
     Such a tribute is not given to the LORD from the heart. It is an offering to self love and love of gain.
     The will in such an offering is not filled with love to the LORD in which His infinite mercy and goodness and man's utter dependence and indebtedness to Him are acknowledged. It is a "sacrifice" and a "gift" which the LORD does not want, a "burnt offering and a sacrifice of sin" which He does not seek. He desires an unselfish love, and actions and gifts which spring from unselfish love: He seeks for humility and a testification that all we receive is from Him.
     And as for considerations of prudence, the LORD wants none of them where they conflict with his Providence. "If there is so little of the love of the LORD and of the things which are from Him, that in spite of all proper efforts, means for the Church are not as abundant as we would have them, we can safely conclude that the Church work is not to be carried on as we imagine it must be, and we should humbly go to the LORD to ascertain His Will, and do it contentedly and with the utmost confidence in His Providence, bearing in mind that as for ourselves: "Not shall be seen the Faces of JEHOVAH empty. A man according to the gift of his hand, according to the blessing of JEHOVAH, thy God, who has given to thee." (Deut, xvi, 16, 17.)
ORTHODOXY THE MOTHER OF CALVINISM 1887

ORTHODOXY THE MOTHER OF CALVINISM              1887

     "AUGUSTINE accounts for the fact that some men are renewed and others not, by the unconditional decree (decretum absolutum) according to which God determines to select from the fallen mass of mankind the whole of whom are alike guilty and under condemnation, a portion upon whom He bestows renewing grace, and to leave the remainder to their own self will and the operation of law and justice. The ground and reason of this selection of only a portion of mankind, according to Augustine, is God's wise and good pleasure and not a foreseen faith upon the part of the individual man. For faith itself is a gift of God. It is the product of grace, and grace results from the unconditional decree . . . the unconditional decree in reference to the non-elect, according to Augustine, is one of 'praeterition' or omission only. The reprobating decree is not accompanied, as the elective decree is, with any direct Divine efficiency to secure the result, and there is no need of any. For according to the Angustinian anthropology, there is no possibility of self-recovery from a voluntary apostacy, and consequently the simple passing by and leaving of the sinful soul to itself renders its perdition as certain as if it were brought about by a direct Divine efficiency."

     The above (in which the italics are our own), is from a standard work by an eminent orthodox theologian, a distinguished scholar, and a revered professor. It is part of the method by which he, or as he thinks, Augustine, the father of Calvinism, would explain how there can be election "directly from the LORD, while He has nothing to do with the kindred doctrine of reprobation." On this an equally eminent Arminian theological professor, who seems to have gotten quite irate over the conclusion reached, thus comments:

     "THERE IS NO NEED OF ANY! No, indeed. For as it is 'damning,' that it is wished to be secured, it must be admitted that its helpless victims are very thoroughly and efficiently damned without need of any direct decree of reprobation.
     "First. By foreordination God damns them to hell and eternity before they are born.
     "Second. Holding them guilty (an atrocious lie) of a sin they never committed, He doubly damns them.
     "Third. Subjecting them to a paralysis of soul, by which they cannot repent without the Spirit, and arbitrarily withholding the Spirit, He trebly damns them.
     "Finally, Hemming them in by overruling motives to impenitence without any power of contrary choice, He quadruply damns them."

     "There is no need of any" quintuple damnation, as Dr. grimly and truly says.
     Good, quiet Calvinists of the present day repudiate all these "extreme" doctrines.

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They would turn away from Zanchias in horror. They say this question, No. 60 in the Larger Catechism, is obsolete; they tell you those old notions are not believed now. Yet to any one calmly looking at the subject, Calvinism can result only in the highest form of Superlapsarianism. Men are held accountable for a sin they never committed; they are told that they will be damned unless they repent, while repentance cannot be brought about except by grace, which is denied them; that if they sin they shall die eternally, and still by the simple withholding of the Divine Spirit they cannot but sin. Should they think that this is most unjust, why, the LORD is an autocrat; and if they complain that their eternal ruin is the direct act of the LORD, their misery is to be soothed by calling reprobation only "praeterition"! It is cowardly to shirk from conclusions of our systems. All this is the natural consequence of an electing decree, and is equally the consequence of a reprobating purpose held from all eternity. "Are infants damned? said a good old Calvinistic divine who did not believe in any coquetry with his confession of faith-"Are infants damned? Why, certainly they maybe; why not, when the electing decree is independent of anything foreseen in the creature, who is altogether passive therein?" And we say with him, "Why not?"
     Yet we think our somewhat testy Arminian father hardly saw whence all his wrath-stirring came. He would blame Augustine for it, but say what he may, Augustine was perfectly logical in his scheme, and many of the hard (granite hard) thinkers of the day, who think that logic proves everything, are led by just this logic of cause and effect to the same conclusion. Men who do not believe in any religion will stand up stoutly for the Synod of Westminster simply because the premises being given as they are in ordinary theology, the highest form of Calvinism, or fatalism, necessarily follows. The commentator on Dr. a scheme of Christian doctrine need not have troubled himself to devise four reasons why "there is no need of it,"- for the reason is patent. This reprobation is the legitimate child of Calvinism, and Calvinism, with all its horrors, is the first-born of Orthodoxy.
     But many will say just here, if you approach them with this line of argument, "Why, you are altogether in the wrong. Orthodoxy does not make God a Moloch, with Satans and Devils for His ministers. God is not in hell but in heaven. He loves and does not hate. He is our Father, not our Angry Judge. Why, we are orthodox, and are sure see do not believe all these dreadful things." We may grant that you do not believe them. Yet the question arises, Should you not believe them to be consistent? We do claim that all this comes from the Orthodox faith if you really follow out the clear induction from the premises, and that your shrinking from foreordained damnation and imputed guilt as things most abhorrent to God and man should carry you further in your attitude of repulsion.
     For what does "Orthodoxy teach"? By that we mean what is commonly called the "Evangelical system;" the ground on which it is said so many of the sects can join in Christian brotherhood. What are the premises of Orthodoxy?
     First. That in God there is a Trinity of Persons: the Father, the Son, the Spirit, Creator, Redeemer, Sanctifier, three persons each Divine, hence each God, and yet but one God.
     Second. All mankind fell in Adam, consequently have inherited guilt and corruption. They ought to be punished because he sinned. Their nature is depraved and predisposed to all evil, for which predisposition they merit an eternal hell.
     Third. The Father must be pacified for the breach of His law. He threatens the sinner with eternal damnation, which would surely have been inflicted on all the human race unless the doom had been averted. This was done by the Son taking upon Himself the punishment due to man's sin, and thus paying the debt due to justice.
     Fourth. But man cannot of himself turn to God. Hence he needs the aid of the Spirit, the third Person in the Trinity. He is the Sanctifier, and by Him the sinner is led to accept salvation. But His coming to the soul is through the direct agency and purpose of the Father and the Son, and this heavenly mission cannot take place except by the command of God.
     Now, in all fairness, does not this admit all that Calvinism claims? Cannot God do what He will? Does not the return of the sinner to God depend on his being led by the Spirit? And does not this Spirit go forth from God? So call it by what name you will, there is this direct election, or rather, selection, of those who will be saved. Look, too, at the dogma of the "vicarious atonement;" in any other point of view than that of the rigid Calvinist, it is nothing but a pitiable evasion, a mere subterfuge, which it would seem that devils would blush to use. There is no way in which it can be explained without a reference to the arbitrary decree or purpose of an autocratic God, who chooses this way, and this way only, in which to show His grace. The idea itself is wicked, unjust, blasphemous, except on the supposition that God so willed it, and if He willed it, decreed it, and if He decreed it, then he selected the subjects of this grace. This is the natural result of the substitutional theology, and it is genuine Calvinism.
     We once more quote from our Arminian father:

     "Dr. F has well said that when a man has once accepted     the awful doctrine that God, irrespective of logically antecedent foresight has from all eternity foreordained whatever comes to pass, all the condemnable elements imputed to Calvinism are implicitly therein contained. All subordinate shadings and variations lose their significance. The differences between Angustianism and Calvinism, between high Calvinism and low Calvinism, or between 'supra' or 'sub,' or 'infra' or 'super'-lapsarianisms are not worth the snap of a baby's finger. The decree of foreordination means that God damns the sin, and then damns the sinner for the sin damned, and such a doctrine is utterly and justly damnable."

     Most true. Yet it would be more explicitly to the point, after the subdivisions of Calvinism named above, to add, "and all schemes of theology based on the trinity of Persons in the Godhead, and the theories of vicarious or substitutional atonement," when the valuation made by the "snap of the baby finger" would be equally true. Don't blame that which is but the natural outgrowth, the logical sequence, of what you call Orthodoxy. The poison in the stream in this case is indigenous, it comes from the fountain. And shall New Churchmen in their Christian charity affiliate with such a system, saying we are all brethren in Christ? God forbid.
KALEWALA 1887

KALEWALA              1887

     AMONG the remains in the Ancient Mythologies of the prophecies concerning the Coming of the LORD to earth-which formed the grand centre of all the doctrines of the Ancient Church-we have found no one more remarkable than that presented in one of the legends in the Finnish National Epic the Kalewala.
     The Finns, it will be remembered, belong to the great Turansan family and are justly considered as representing the Turansan character and primitive language in greater originality than any of their kindred European tribes, such as the Hungarians, the Turks, the Tartars, and the Laplanders.

72


Their legends are, therefore, of great antiquity, and in them may undoubtedly, be found well preserved traces of the faith of the Ancient Church as in a particular form established in the North of Asia.
     This field of comparative mythology, though exceedingly interesting and promising of rich results, has hitherto been very little investigated. Of late years, however; a great zeal has been manifested among the learned men of Finland in preserving the old national language, and vigorous efforts have been made to collect the ancient Volkslieder, the results of which are to be found in the collection of songs called the Kalewala.
     This Epic consists of fifty "Runes" (i. e. cantos) handed down by oral tradition among the peasants, and sung around the hearth during the long and dreary winter nights of the North. They are composed in a connected form, apparently set into verse by some one man. What the Iliad was to the Greeks the Kalewala was to the Finns. It treats, for the greater part, of the life and adventures of Wainamoinen, a semi-divine being of supernatural powers and wisdom, who in most remote ages is said to have ruled over all the Turanian families.
     He is described as a son of the Daughter of the Air, who molded into its ultimate form the work of creation, which in itself was the act of the Supreme and Absolute personal Deity, called Ukko, i. e., The Ancient One, or Jumala, the exact equivalent of the Elohim of the Hebrews.
     Wainamoinen, soon after his birth, begins a career of usefulness to mankind. He reclaims the desolate earth, renders it fit for the habitation of men, teaches them how to plow the soil and raise grain, and by his agency men are first supplied with the Divine gift of fire. He, moreover, in many and fierce battles, encounters and overcomes giants and demons of all kinds, and we find, on the whole, a striking resemblance between his reign and that of Saturn in the Silver Age, so beautifully described by Ovid in his poem on the Four Ages.
     But like the happy, days of Saturn, Wainamoinen's reign is destined to come to an end. Evil times brood upon the earth. The hero is unsuccessful in wooing a beautiful maiden, whom he wishes for a wife, in order "to bake his bread, prepare his beer, and blithely sing at his table," as he quaintly says when proposing. He further is attacked by the cunning Queen of the North, who sends pestilence to his house, the Kalewala, captures and hides away in the mountain the sun and the moon, and steals all the fire from the homes of men. Then Ukko, the Supreme God, indignant at the darkness in Heaven, creates fire for a new moon and a new sun.
     After these things follow some stories of obscure meaning which we will pass over in order to reach the most remarkable of all the tales in the Kalewala, the prophetic history of the incarnation of the Supreme God, contained in the fiftieth and last Rune.
     It begins abruptly. Without any previous intimation we are brought into the presence of a virgin named Marietta. She is described as exceedingly beautiful, chaste, humble and full of loving-kindness. She abstains from all animal food, even from eggs, not as things unclean in themselves but because of her exceeding love for all living creatures. She lives long as a shepherdess, during which time no venomous or unclean beasts flares to touch her. One day she is addressed by a mysterious fruit which asks her to gather and swallow it. She listens to the request but the mysterious result is that she conceives a child. Rejected by her parents she gives birth to her child in a deserted stall in the forest. Her prays to the Creator, full of pity and love, and her tender care of the infant, are then described. But suddenly and mysteriously the child disappears. She seeks him for a long time in vain, and calls at length upon a bright star, which appears to her suddenly:

     "O thou star! By God created,
     Canst thou tell me of my Infant
     Where my little son abideth?"

     The star makes the remarkable answer:

     If I knew, I would not sayst,
     He, Himself, is my Creator."

     The same question is addressed to the moon and the same answer given. Both the moon and the stars speak of their melancholy state in the cold and groom of night. Finally she addresses the sun:

     "Sun, O thou by God created!
     Know'st thou aught of my sweet infant?"

     The sun answers in joyous tone:

     "Well I know thy lovely infant.
     He it is who me created,
     That with golden rays the daylight,
     I might give to happy mortals."

     He tells her that her infant is plunged in a marsh. There Marietta finds her child, whom she brings home, but she is unable to find him any name. All the mothers call him the Flowret, but strangers call him the Idler. Then we learn that an aged man, called Virokannas, comes to pour water upon and bless the child, of whom he prophecies that it should be the king of all Suomi (Finland), and the protector of all the powers of the universe. A clear announcement is expressed of a new dispensation wider the sovereignty of an almighty king.
     But to Wainamoinen the result is utterly ruinous. Feeling that his own work has come to an end, he sings for the last time, and by words of magic power calls into existence a boat of metal. 0n this he takes his departure, and as he glides away over the waste waters he utters these words:

     "Let the clear time pass away,
     Men will still feel need of me,"

     And so the aged Wainamoinen leaves this earth, and sails away to the unfathomable depths of space. There he still remains in his magic boat.

     "Still he left his harp among us,
     Left the beauteous tones in Suomi,
     To the people's endless gladness,
     Lovely songs for Suomi's children."

     So ends this mysterious but noble poem.
     What especially attracts attention when reading this epic is the reply of the star to Marietta's question: "He, Himself, is my Creator."
     This passage alone proves that the poem is one of the many Prophecies derived from the Ancient Word concerning the Incarnation of the LORD. Had it been simply a poetic distortion of the New Testament story of the birth of Christ, the Christian poet would not have made the star say, "He, Himself, is my Creator," but, very likely, "The Son of my Creator," in accordance with the falsity preached by Christian missionaries =to the nations of the North.
     By the comparative study of the legends of Osiris, Isis and Horus in the Mythology of Ancient Egypt the story of the incarnation of Vishnu and Drahma in India of Budda in Thibet of Herakles among the Greeks and Romans, we will find beyond dispute, that this last of the Runes, the Kalewala belongs to the same category of sacred myths.

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Connecting this with the fact, well known to us, that books of the Ancient Word are still preserved among the Mongolian or Turanian nations of Northern Asia, of whom the Finns were an early offshoot, we will be able to discover the origin of the remarkably clear and, even in minute particulars, prophetically true legend of the Kalewala concerning the Coming of the LORD.
     The end of an Ancient Dispensation or Church; the conception by a virgin, the birth of the child in a stable, the song of the star, the moon, and the sun (comparable to the enunciations of the angels to the shepherds), the baptism by the aged man, Virokannas, the vanishing of an ancient civilization, all mirror forth images well known to us from childhood, all form links in the chain of Divine Truths connecting the past with the present and future, all tend to confirm the Doctrine revealed unto us, that the Prophecy, given at the fall of the Most Ancient Church-that the LORD JEHOVAH, the Creator Himself, would put on and glorify the Human and thus save mankind-formed the corner-stone and central doctrine of the Theology of the Ancient Church.
Notes and Reviews 1887

Notes and Reviews              1887

     THE Rev. Chauncey Giles' Lectures on Evolution will be published in book form.
Title Unspecified 1887

Title Unspecified              1887

     THE title of Dr. Wilkinson's forthcoming work is Revelation, Mythology, Correspondences.
Title Unspecified 1887

Title Unspecified              1887

     THE Tidings has, for several months past, been publishing the answers which were given to questions asked at the late meeting of the Canada Association. Many of them are instructive and all are interesting.
Title Unspecified 1887

Title Unspecified              1887

     THE paying subscribers of the New Jerusalem Magazine have fallen from six hundred and fifty-four to six-hundred and twenty-eight, and of the Children's Magazine from seven hundred and fifty-nine to six hundred and ninety-five. The latter has been enlarged by eight pages.
Title Unspecified 1887

Title Unspecified              1887

     THE "Twenty-first Annual Report of the Officers and Managers of the American New Church Tract and Publication Society for the year ending December 81st, 1886," covers twenty-two pages. The Society sent its tracts regularly every week to over two thousand persons during the year. It has published fifty thousand tracts.
Title Unspecified 1887

Title Unspecified              1887

     IN a newspaper notice of a New Church sermon occurs the following: "He [the preacher] said that the free-thinkers and skeptics were too intelligent to accept the monstrous dogma of a bloodthirsty and revengeful God." We may be quite sure that their nonacceptance of this dogma is not due to their intelligence. Free-thinkers and skeptics, as the words are usually applied, are those who deny God, and such are internally insane.
Title Unspecified 1887

Title Unspecified              1887

     A LETTER from The President of the Swedenborg Publishing Association, published in the New Church Independent and to which is a foot-note, "Refused insertion in the New Church Messenger," says that fifty-seven thousand free copies of "Progressive Thoughts on Great Subjects" have been sent out to the Old Church clergy. As a result of this big free distribution, several have ordered "full sets, of Swedenborg's Library" and one a set of Swedenborg's Unabridged Works."     
Title Unspecified 1887

Title Unspecified              1887

     THE First Society of the New Church of St Louis contemplate issuing a series of New Church Chapel Discourses." No 1, Emanuel Swedenborg and the Church of the New Jerusalem, by S. C. Eby has been published. It is gotten up in very neat style. On the back of the front cover is given information concerning the St. Louis Chapel. The Discourse gives a sketch of Swedenborg's life, and of the Doctrines, and presents the notion popular in the New Church concerning the new age.
Title Unspecified 1887

Title Unspecified              1887

     THE following from the Critic shows in what Egyptian darkness the world is. The subject is the Bible. "Whatever else it is, it is the deposit of a nation's richest and ripest thought, its finest perception, deepest philosophy, most vivid imagination, delicate sympathy, chastened sorrow, and exalted hope; for a thousand years." A casual reader might see in this the evidence of a love and veneration for the Word, but in reality it is a denial of its divinity and hence a denial of the LORD.
Title Unspecified 1887

Title Unspecified              1887

     ALL the words under "A" have made their appearance in the Concordance, and its seventh number begins on" B." Those who have an inclination to speculate how long they may enjoy receiving this monthly budget of rich spiritual food have data-uncertain though they be, as is usual in speculations. It has taken a little over six arts for "A." In the so-called "Dictionary of Correspondences," "A" takes up one-twentieth of the whole work. One-sixtieth of Rich's Index to the Arcana is devoted to the same letter. It is interesting, now that we enter on the study of words beginning with the letter "B," to bear in mind the first entry under this head, that in the spiritual world "B signifies glory and majesty."
Title Unspecified 1887

Title Unspecified              1887

     A CORRESPONDENT of Unity waxes indignant at a paper which is circulated in Unitarian Sunday Schools, "in which the places in Palestine where 'Christ' performed all His miracles "are pointed out with labored and scrupulous time serving; 'Cana where he turned water into wine;' the lake-side, where a sifted residuum of fish and loaf was increased to more than enough to feed thousands; the roads and hedges where the blind and dumb were made to see and hear; the towns where the dead, even, were 'raised'- and all the remainder of the wicked and foolish fabrications and exaggerations. All this is cruel and disastrous etc." This excerpt, is respectfully referred to those New Church-men who see in Unitarianism an approach to the New Church.
Title Unspecified 1887

Title Unspecified              1887

     ONE of the Messenger's prolific contributors gets off some queer things now and then. For instance: "We hear the pulsations of its [the River of Life's] countless waves, and we call them life; we feel the rippling of its waters on the shore, and call it conscience; we hear the roar of its cataracts, and call it sin; and we see the lakes and mires that are not healed, by its side, and we call them death." This attempt at a florid style may captivate the ignorant and superficial, but it fails to lead to any good, sets at defiance the laws of correspondence, and obscures any meaning that may possibly have been in the mind of the writer; and should its ill-chosen figures find an abiding-place in the memory of the reader, they can for the most part but serve as vessels for the influx of fallacies, if not of falses.
Title Unspecified 1887

Title Unspecified              1887

     IN its April number, the New Jerusalem Tidings publishes an excellent paper, read by its author, Mr. Thomas M. Martin, at the last assembly of the Canada Association. Mr. Martin does not deny the right of discussion or publication to any man, but holds that our New Church Book Rooms should not be made centres for the promulgation of individual opinions and private views such as are contained in the books of Dr. Ellis, Dr. Holcombe, and Mr. B. F. Barrett, and which are not in harmony with the Writings of the New Church. "If we have not made up our minds," he says, "that the New Church is a distinct organization with its own ends aims and methods, what are we doing here? Let us go back to the denominations we came from and act with them; but if we have, let us act upon our convictions, end work together for the good of that Church which is to be the crown of all taking no steps but with the sanction and guidance of the Divine Providence."

74


Title Unspecified 1887

Title Unspecified              1887

     MR. Barrett's attempt to smuggle the New Church into the Old, and especially his and spiritist, N. F. Ravlin's, book, Progressive Thoughts on Great Subjects, seems to be meeting with small encouragement. To the Old Church comments on the work, which were published in our March issue, may be added another from Zion's Herald, written by the Rev. D. Sherman, D. D. "At least, if any choose to devote themselves to such a life of plunder, their true character and main purpose should be known. Instead of being recognized as angels of light, they should be branded as the deceivers; thieves, and thugs of the religious world." These are hard words, truly, but they will be highly useful if they tend to lead New Churchmen to give up the self-derived notion that the Truth can "permeate" the world without being rationally seen and acknowledged, as newly revealed through Swedenborg at the LORD'S Second Coming. We hope the day is dawning when New Churchmen will look to the LORD in the Writings, and not to emotional and "collateral" speakers and writers who seek to "adapt" the truth, after their own fancies, to the world's comprehension.
Title Unspecified 1887

Title Unspecified              1887

     IN the April number of Die Neue Kirche Mr. Artope Publishes an article on "Revelation and Perception" in which he assumes positions akin to Major Christy's, denying the finality of the Revelation to Swedenborg, and claiming an interior perception for himself. The following auto-biographical paragraph reminds one strongly of a similar passage in Dr. Holcombe's account of Major Christy. The italics are the author's own:
     "Before I became acquainted with the Doctrine of the New Church, I was for a time devoted to spiritism. The particular grace of the LORD led me to see the abysses which I had thus approached, and to shun these ways as hurtful. The tendency to spiritism lies far behind me as a matter entirely put off. The leadings of the LORD are wonderful. Through permissions of the very opposite He opened my eyes for His kingdom. The labor on my soul, which now began, was so great, that I often feared a I must succumb to it. But His strength was mighty in me. His goodness enabled me to understand Him even more clearly and revealed to me the internal sense of the Sacred Scriptures. Driven by His Spirit, I had to preach concerning this intelligence. One of my auditors, Mr. v. Dr., asked me whence I had this revelation? I answered, 'From the LORD.' He inquired further whether I was acquainted with Swedenborg? Upon my answering in the negative he showed me some Swedenborgian Works. By insight I found in them the Revelations which had been made to me. I have a Revelation, a Perception from the LORD a sensible life in the heavens, such as for this world it can hardly be imagined more beautiful."
EMOTIONAL VICISSITUDES 1887

EMOTIONAL VICISSITUDES              1887

     A LOVE CHRONICLE, BY THE AUTHOR OF "AN EXPERIENCE," ETC.

     CHAPTER V.

     A little of the analytic.

     IT was a dark night; though star-lit, as Harry slowly took his way homeward after parting from Dolly. His steps were slow; partly because of the darkness, and partly because he was not happy. His unhappiness was not of an active or poignant nature, but rather was reflective. While walking through the streets of the town where some care was needed in picking-his steps; he kept his head bowed, but once out in the open field where no care was needed, he looked up at the sky, whose blue-black depths were studded with stars that seemed hopelessly far away. It was a mere fancy; perhaps but never before had they seemed to him so remote, nor that great sweep of light, the "milky way,"-so cold. He slightly shuddered more from a strange sense of loneliness that came over him, as he looked up at the far away stars, than from cold, and he felt a certain comfort when he heard a cow/lying on the pasture field give a deep and contented sigh as he passed her in the darkness. As he drew near his home he caught sight of a faint glow on the porch, and a still nearer view revealed the outlines of his friend David, sitting comfortably in the dark and smoking a cigar. He took a seat near him, and after awhile David said, "Well?"
     That little word has many duties to perform, but none more common, perhaps, than that on which David sent it-that of general inquiry; combined with breaking a silence.
     "It is all over with me, Davy," was the response.
     "Well?" said David again, finding no handier word.
     "She has refused me, as you predicted."
     "It wasn't so much of a prediction as a positive statement," replied David, and as no reply came to this, he continued by asking, "Do you feel a disgust for the world?"
     "No."
     "Or a detestation for the fanatical doctrines that may have had something to do with your disappointment?"
     "May have had?" repeated Harry, as though struck with the words.
     "Yes."
     "I should be glad to be convinced that they are all that stands between us."
     "If you were would you detest them?"
     "No; for I do not comprehend them, and I respect Dolly, who loves them-respect her more than ever."
     "Because she refused you?" That, David, was unnecessarily blunt, it seems to me.
     "Not for that reason, but because her simple question broke a chain of false reasoning I had been blind enough to accept and rejoice in as true." He briefly stated Mr. Mayworthy's point that the New Church, being composed of the good of all denominations, irrespective of doctrines or creeds, therefore the prohibition of marriage between those of different religions only applied to cases when one consort was in the good of life and the other In evil. "I can easily see the false reasoning now," said Harry, "but I thought it all very true and beautiful until my-until she asked me whether I knew I was a good man."
     "I was aware that she knew the truth on the subject," was David's comment, "but I did not know that she was such a good reasoner." They lapsed into silence, which was at last broken by Harry.
     "I am about to tell you something that I think will surprise you."
     "Well?" was David's unsurprised response as he again sent that overworked word on a mission.
     "I believe I can never love any other woman; it is more than a belief-it is a certainty."
     "That is not surprising-old." Unheeding him, Harry continued.
     "And yet I am glad she refused me-this time."
     "I say now!" broke in David. "You don't mean that! Why are you glad?"
     "I don't know what you or other men mean by 'love,'" went on Harry, musingly, "but to me it is something sacred. I feel that it lifts me, as it were, above myself, and gives me a desire to be a better man, and with this is an intense desire to guard and protect the one I love from all manner of harm or evil. I believe I would not hesitate a moment to sacrifice my life for her."
     "Yes?" queried David; "go on."
     "Such physical protection is very well, continued Harry but there is another kind, and one that is far oftener needed that against error and falses. I can readily fancy how a woman might tenderly love a man whose physical strength was not such as to be much protection to her, but could she love one who was unable to protect her from the others?

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Could she rest secure in the love of a man whom she had to be constantly turning away from false reasonings and guiding toward the truth? It seems to me that is as much the man's duty as physical protection is."
     "Certainly," said David.
     "Do you think that any woman ever really loves a man of whom she is master. I don't refer to vulgar cases where there are quarrels and scoldings, but cases where the man looks to the woman's intellect for guidance?"
     "If you were a New Churchman I might go into that from the Doctrines, but you would take them as mere man-made philosophy. Go on with your argument." "I don't think that Harry really heard his friend's comment, his mind was so intent on following the line of thought already indicated. He continued:
     "I do not mean that a woman should be in any way a man's inferior. I regard Dolly as my superior by far. In the few times that I have had the happiness to be with her, I know that she could see as much as, or perhaps more, than I, but yet I was her protector from possible physical harm. To go a step further: I should want to be her protector in higher things; not but that she is able to see as clearly as I. Yet I must be her protector," he said with a sigh; he seemed to linger on this word "protector." "Could she be happy, or could I, if she had to guard me?"
     "Why, you see, there is the joint," said David; "she, in her woman's way, has the Divine Truth, which is the protector of us all; you haven't it, and therefore I told you your suit was hopeless."
     "How do you know it is Divine?"
     "Because I see it is."
     "See it?"
     "Yes."
     "Perhaps it is, I don't know," was the listless response. "But Divine or not, she showed me to-night wherein I had gone astray; and I tried to drag her with me. She protected me. Could she love such a man with a love that would last?"
     "I suppose not," said David, and then he went on after the wise manner, or perhaps I had better say shallow manner, of old bachelors; but women are queer creatures when it comes to loving. They have the faculty of loving, or seeming to love, all manner of men, some of them decidedly weak and shallow."
     "I don't think you view the case properly."
     "I know I don't; how can I, when it is all a fog to me?"
     "Human intellects are but fallible, and differ only in degree, and it seems to me that so long as the wife does not have to depend on her judgment where she has the right to depend on her husband's, it is enough to admit of lasting love."
     "Yes, I suppose so," said David, flinging his cigar away and yawning. Harry clasped his hands back of his head and lapsed into a silence which David broke at last by asking:
     "Don't you think we sometimes exalt women too much?"
     "No"
     "Humph!" With this ejaculation David arose and said he was going to bed and he went, leaving Harry sitting on the porch He sat there until midnight gazing into the blackness and saw no light save an occasional pale gleam of a star when he raised his eyes on high.

     CHAPTER VI.

     DOWN in the village ought to have been a very triumphant young girl. Had not she conquered in the line of duty she had been taught to follow? She ought to have been triumphant, but she didn't look so. Heigh ho! Times are out of joint in this world, certainly. Things are all upside down and sadly confused; the New Church has a large duty before her to righten them. In this huge, topsy-turvy chaos, look, for example, at that one thing-duty. To do one's duty is to perform one's use. To perform one's use is the life of heaven. The life of heaven is what we all aspire to-or think we do. Yet here are we, many of us, sighing and groaning and "longing" for the time when we can escape from heaven-I mean from our "wearisome round of duties." Poor little Dolly follows the rugged path of duty-she thinks it is rugged, I know-and it leads her to the privacy of her chamber, where she spends much time in tears, which I deduce from the fact that her eyes are often red, much to the disparagement of her pretty face. The rest of us? Why, you know about how it is. Don't you often call your little allotment of heaven-your use in life-a "task," and shoulder it each morning with a sigh or an unuttered complaint? I know I do, and sometimes take refuge in thoughts of golden ease with "congenial" duties to be performed when I feel inclined, among which are travels "to enlarge my mind," and the giving of large sums of money (which I shall not miss) to worthy "uses." Of what "use" is my beggarly little pittance now? besides, I should miss it "now," and it would be so much more delightful and "useful" to give big sums that would be a benefit to worthy objects, and which would not curtail my pleasures-my poor little pleasures in this cold, weary, duty-ladened world. Ah, poor me! Perhaps you are different-some of you. (It is always safe to make a few vague exceptions, and then every one can put himself among the exceptions, and thus no hard feelings are engendered, and "harmony," smooth, sleek, worldly harmony, is preserved. O cherished harmony! with the bland phiz that comes to us when we have shut the closet on things at which thou holdest up thy fat hands!) "Yes, the New Church has the herculean work of putting us prone mortals upon our feet, and of teaching us, so that we may love heaven instead of hell. (Away goes Harmony with shocked looks.)
     But Dolly, she shall be put among the exceptions. It is in the nature of things that her duty could not be done gladly. Just here it strikes me that some one may have been confusing "duty" and "uses" and "troubles," or even "temptations," and so, that "some one" gives up the loved task of lecturing his fellow-mortals and takes up the burden of this narrative again.
     Out at the big brick house David was beginning to enjoy his freedom from "heart troubles," as he called them now. He found a right keen pleasure in talking as one who has "drained the cup to its dregs." (In less sounding words, I believe that sentence in inverted commas means "made a mess of it.") David found a good deal of pleasure in his cynicism. There is a certain pleasure in it, else it would not be so popular. "We all enjoy the railings of the melancholy Jacques nearly as much, perhaps, as Jacques did himself. Beyond being more thoughtful and at times a little restless, Harry showed no sign of his trouble, and did not allude to it after the evening he and David had talked it over and he had looked out and saw nothing but the blackness of the night, save when he raised his eyes and caught the distant star-gleam through the dark foliage of the overshadowing trees.

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After the lapse of a few days he said
     "Let us go somewhere."
     "All right," replied the cynical David, cheerfully-"Europe, Asia, Africa, Patagonia?"
     "What do you say to a walking journey? We can give it up, you know, at any time, if we don't like it."
     "Just the thing!. When shall we start, and where shall we go?"
     "We may as well start to-morrow morning,", replied Harry. "It does not matter much, I suppose, which direction we take."
     On the following morning they started in light marching order, and though Harry had said it did not matter which direction they took, he turned toward the town as though he had a settled plan. They walked down the main street; which led out into a good road, but at a certain corner Harry turned off from it, and David looked at him questioningly. "I want to walk past the house, that is all," Harry replied. It was a brilliant morning, and as they drew near they caught the gleam of a white dress through the dense green shrubbery that ran wild about the Sedgwick cottage. A few steps more revealed Dolly with a handful of flowers she had gathered. She was standing amid the shrubbery arranging them, and was a very pretty picture indeed. On hearing their steps, she looked up, and when they stopped, she came forward to the white paling fence, and all of them said,
"Good morning," or something similar, after which no one seemed to know what else to say; but after a slight pause Harry asked, "Is Miss Sedgwick at home?"
     "No, she went up the street a little while ago."
     "I'm sorry she is not here, but you can bid her good-bye for us, if you will be so kind."
     "Are you going away?" she asked.
     "Yes, David and I are" starting on a pedestrian tour. I am glad to have seen you before starting."
     "Are you going far?"
     "We have no definite plans. If we get tired of walking we will probably go to some summer resort."
     "It will be a very pleasant journey, I suppose," said she, looking down at her flowers.
     "I don't-know," he replied. They bade her goodbye, and after they had gone a little way, Harry glanced back and saw her standing where they had left her; she was slowly arranging the flowers she held, but her attitude gave the impression that she was not thinking of what she was doing. The fleeting anguish that crossed his face betokened anything but a pleasant journey.
     "She is very pretty," said David, breaking the silence with a cheerful voice.
     "Yes," was the laconic response and nothing more was said about her.
     It is not necessary to follow them on this tramp very closely; a touch here and there will suffice. One day the uninviting road stretched before them hot and dusty; and on Harry's suggestion they left it and started over the more inviting green country at random. "I wonder," said David, as they loitered along the shady and agreeable path on which they had diverged from the main road-"I wonder if our traveling is not in correspondence with our spiritual states?"
     "In what way?"
     "Aimless."
     "I do not care to believe so," replied Harry. "Of course we have no determined destination before us, but I would not care to think that it typified our lives."
     "It isn't very flattering, of course."
     "Have you no aim in life?"
     "None. Have you?"
     "Perhaps mine is more of a dimly defined hope," Harry answered, after thinking a moment.
     "Seems to me that a hope is pretty much the same thing as an airs."
     "It may be. But have you neither hopes nor aims?"
     "My dear fellow," said David, filling his pipe-he had taken to a pipe after his troubles-"I have no aims or hopes that I can see or feel at the present moment. I am content to drift on the current of life." He spoke in a rather satisfied tone and looked very cheerful as he puffed away at his pipe, leaving a trail of blue smoke curling behind him. As a candid commentator I must say that this David showed a considerable degree of asininity, and also that men-some men at any rate-can derive a sort of satisfaction from disappointment. When we consider the doctrine of Divine Providence, of course man should feel satisfied at disappointments, but then I don't think that David was viewing it in that light. "Conjugial love," he went on, "is so rare in the world as to be almost unknown, so even if I could find any one willing to wed with me, which I begin to doubt, I suppose we should grow tired of each other before long. I can see nothing else for me to do but to drift on to my grave," and after uttering this melancholy sentiment David smiled cheerfully on his companion.
     "And after?" queried' Harry.
     "After? I don't know-down, perhaps."
     "Dave, I don't think you are talking sense."
     "Haven't any to talk, I suppose."
     "The New Church is something that I have had considerable respect for ever since our old college days, but if the men of it go down before trouble as you do, it cannot have much real strength."
     "Stop right there!" exclaimed David, energetically. "Don't fall into the absurdity of judging truth by the characters of the men who claim to believe it. We have some of that nonsense in the Church itself-people who think that a preacher must he a good man before he can preach the truth."
     "Well, should not he be one?" asked Harry, and David blew forth, a cannon-like volume of smoke which took the place of an ejaculation before he replied:
     "You have never heard, it seems, of the New Church paradox that, the really better a man becomes the clearer he sees that he is not good in the least, and hence the greater is his aversion to being called a 'good man.'"
     "Why?"
     "Because he is an honest man. He sees that his goodness, his honesty, his truth, his all that is worth any-thing, is a gift to him from the LORD."
     "Then I suppose that, nothing is his but his, evils?" asked Harry, knitting his brows.
     "There you go again!" said David, with another burst of smoke. "Haven't I explained that to you a dozen times? The man who thinks his evils are his own is just as bad as the man who poses before his friends and himself in solitude as a good man. His evils and lies are gifts from the devil."
     "Then what is one's own?" asked the bewildered Harry.
     "Nothing."
     Harry gave a low whistle before he replied, "Then I take back what I said about your drifting."
     "Wrong again!" was David's dogmatic response. "Though man is nothing of himself-how could he be, unless he had the power of creating, in which case he would be God?-yet he has a gift from the LORD which in a sense is his very own, namely: Free-Will. From this he has the power of choosing between the gifts of the LORD and of the devil.

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Don't fall into the habit of thinking your evils are your own, else the devils around you will drive the thoughts home and send you to hell. Think of them as coming from hell, and shun them whenever you see them in yourself."
     "David you are a good reasoner-a good preacher," said Harry with some admiration.
     "What I have been preaching I get from the LORD His Writings. I am but a weak and, I guess, decidedly foolish man. If we had to wait for regenerated men to preach the truth to us, the play would soon be over in this world. The will and the understanding were miraculously separated when the Most Ancient Church was consummated, and now the human understanding can be elevated to the light of heaven while the will swelters in hell. If this were not possible we would be very apt to stay in hell."
     "What is conjugial love," asked Harry, breaking a silence that intervened after David's last speech.
     "I told you once that you must read on that subject for yourself. I have a book by that name in my bundle which will tell you. I'll give it to you when you ask for it."
     The distance they traveled each day was not such as to weary any one, for they loitered along rather than walked. After several days Harry said, "The reproach of aimlessness bothers me, and I propose we remove it by making our destination, or rather aim, in this tramp."
     In a week's time they arrived at the town, which was situated on a railroad, and found there a semi-summer hotel at which they took rooms. David had ordered his mail sent to this town, and after supper he went to the post-office and soon returned with a letter. "I've had an aim, or a sort of one, thrust upon me," he said. "Here is a letter from an old friend, who claims to be dying, urging me to come at once, and I'm going on the next train, which leaves in about an hour. Will you depart too?"
     No not yet. I'll stay here a little longer. I want that book." David got it for him; and in a short time the two walked down to the station and then parted
     [To be continued.]
Communicated 1887

Communicated              1887

     [Inasmuch as in this Department Correspondents have an opportunity to express their individual opinions, be they in favor of the principles on which New Church Life is conducted or adverse to them, the Editors do not hold themselves responsible for any of the views whatever that are published therein.]
GROWTH OF THE NEW CHURCH 1887

GROWTH OF THE NEW CHURCH       GEORGE NELSON SMITH       1887

     THE growth of the New Church from the increase in hew Church families has not been what might reasonably have been expected. In advancing to the inquiry regarding the reason for this, I am confronted at the first step with the most formidable, and very ominous fact we do not have the increase. Our New Church families, as a rule, are coming to have fewer and fewer children. This is a fact that is growing more plain and portentous every day. It is one to which some warning voice must call the earnest attention of our people if the present race of New Churchmen is to be saved at all for the future growth of the "Church to the full." (A. E. 731) Of course I have all faith that a remnant of it will be saved. But it will be done only by a good deal of faithful work.
     It will not be done by keeping silence while the sphere of hell in the "murder of the innocents" under the cover of a sham delicacy that would shut every mouth lest some warning voice may disturb its deadly designs against the Church, is steadily sweeping, over it with the deadly power that it has already gained all over a ruined Christendom, that power by which it has already reduced the birth-rate nearly down to the death-rate, and will at its present pace soon make it lower.
     I do not want to be a needless alarmist, but I want to show our people a few facts that ought to excite a wholesome alarm, such as will help them to set their faces as a flint against the evils that cause them, and banish them from the New to the ruined Old Jerusalem from whence they have come.
     Thus, for example, look through the societies of the Church almost everywhere, note the marked lack of children among them, and seek for the reason. You will find in far too large a number of cases they never, had them. From the family histories, too, you will find that this is a more prevalent thing recently than formerly. From finding, as you could among the grandparents of the present families, a goodly circle of children in nearly every one, you find the number dwindling down to two or three at most, or, more often than is at all promising to one or even none at all. You can count to-day among the families of the plain, stanch old patriarchs of the Church more living representatives in sound, goodly tens, than you can in the present very "cultured" generation in units. There is a reason for this, and that reason is not that the possibility of their obeying the injunction to "replenish the earth" has been cultured out of them. It is vain to claim that the change is any other than one of inclination. In plain words, it is because an influx of hell is doing its worst to destroy the last remaining good love of human life all over consummated Christendom. It is an evidence of how greatly mistaken is the impression of many of our people that the Old Church world is growing better. On this vital point it is growing rapidly and terribly worse. When the Doctrines were written we are told that conjugial love was already dead. "It is not on earth." (Index to Angelic Wisdom concerning Marriage, pp. 65, 22.) But not, so with the love of offspring, except only among the very worst. There was even remaining a pride in "enriching heaven with as many angels as they have had descendants" (CL 404).
     We find recited in the colonial statute book of Virginia in the seventeenth century "Among other blessings, God Almighty hath vouchsafed increase of children to this colony, who are now multiplied to a considerable number; and the huts in the wilderness are full as the birds' nests in the woods."
     Now the refined and cultured many have destroyed that love, as only the very worst had then. And so now you hear, as I did the other day, a prominent and successful business man who had only two children, say, "I do not any more; they are expensive little wretches." And the every air of the Christian world is poisoned with this unheavenly sphere till its deadly breath has benumbed the moral sense and perception of its wickedness.
     And our people live in it and imbibe it, and are benumbed too. I make no hesitation and hazard nothing in charging this whole evil among us to the free-go-easy terms of our people with the wicked falsities of the now more than ever consummated Church around them, without sufficient acquaintance with or loyalty to the teachings of the LORD to the New Church, by which they can alone be protected and saved.

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     Then it results that our young people grow up steeped in this kind of thing without the true teachings of the Church to counteract it, and I wish I was not compelled to say sometimes, I hope not often, with those at home directly countenancing it; as, e.g., in the case of a professed New Church mother not long ago, in the hearing of the New Church minister, who was present to solemnize the marriage of her child, expressing the hope that "they might be spared a family." And what is worse, teachings in this direction have been publicly put forth among us. But we draw the veil.
     Can one know of such things in the New Church and wonder "why we are not growing"? We are not fit to grow, even if we could, till we purge ourselves of this evil, too abominable for even the beasts of prey, by more faithfully learning and living the teachings of the LORD to the New Church. The Church is in urgent and immediate need of the help of its ministers, its physicians, and all others who know these things, in teaching the truth without fear or favor.
     At the very next step is encountered another evil that costs us many of the children that we do have. Those that by any means do escape the enemy's murderous designs, and come to us, do not, as they ought, come with the hereditarily favoring influences that the Church has to give them, but rather with the unfavorable ones that we have seen and shall still further see are continually added by the continually increasing evils of consummated Christendom.
     It is plain from the Doctrines that since the establishment of the New Church the state of those who do not accept its truths is worse than before. (See T. C. R. 108, A. R. 750 et al.) We have the principle thus explained: "When once the good and, truth of the Church are extinguished falses and evils are superadded for falses and evils have continual growth in the Church once perverted and extinct." (A. C. 4503.) This general principle has a most striking fulfillment in the rand growth of the evil in question since the consummation of Old Christianity. We should therefore look for hereditary evil to be increased by it according to the law of heredity thus explained: "Parents accumulate evils, and from frequent use, and at length by habit, induce them upon their nature and so transcribe them hereditarily into their offspring. For that which parents from actual life imbibe by frequent use becomes rooted in their nature and is transferred hereditarily into their offspring, and unless these are reformed and regenerated it is continued into successive generations and then always increases. Hence the will becomes more prone to evils and falses." (A. C. 2910.)
     All of which fact and doctrine does to show that each successive generation in Christendom is more rather than less in need of the power of the clear and unmixed truths of the Church to save them from the accumulating evils and falsities of this wicked age. The fact that children have professed New Church parents makes them no exception to this. And unless those parents purge, their lives of the reigning and increasing evils of the day by earnestly learning and doing the truths of the Church and so breaking the accumulating evil, heredity by their reforming and regenerating power, nothing else can result than that their children will be disinclined to the life of the Church to a degree that will almost insure their loss.
     In view of these principles it is not difficult to ac count for the loss to the Church of many children of New Church families. The clear, strong, and unmixed teachings of the Church have not sufficient hold in their homes and lives to break the power of the flood of evils and falsities that is pressing in upon them at every vulnerable or assailable point. And so they are borne down and swept away and lost in the vortex of the prevailing tide of self and world seeking.
     This is a result that must follow, not only the evils spoken of, but every other, that makes earth an arena of the self, and world seeking-of pleasure, of place, of social position-of anything except what we are everywhere in the Doctrines taught it is "The seminary of heaven." This, too, comes from our people allowing themselves to be swept into the tide of the popular sphere around them. It is a peculiar and overwhelming world worship that is sweeping everything in the Old and too many in the New Church before it. Hence we find New Church people courting its circles and its places as eagerly as they were of it. Their highest idea of doing well for their children seems to be to fit them for a good position in society and a good settlement in life, which too often means, as I once knew in the family of an otherwise very worthy New Churchman, a marriage that brought wealth and a large circle of wealthy and influential friends-influential for their money and nothing more, not one quality that a truly New Church mind could want; of course, the Old Church marriage vow was the fitting one, "Till death do you part."
     To the above end we often find them abandoning the Church, and on the plea of being more liberal than those narrow-minded few who stand by the little, obscure, plain New Church, striking out for some more popular place, or, if not attending there themselves sending their children there; and so the Church loses them. Yet that is no matter. Their parents have gained for them a popular place. They are satisfied. We must be broad and liberal to the Old Church, you know;" to be anything to the New is little matter. To the New Church it is little matter, but very great to them. She loses little. They lose every thing.
     One of the most disastrous results to our young people from this course is the great probability that it will lead them into a false and wretched marriage. Those ill-assorted marriages that are entered into between those who are of the Church and those who are of no religion or of a different religion are by Doctrine "heinous." (A. C. 8998.) And such are almost sure to result from the course above referred to. And this for a still more cumulative cause than has been shown. It lessens the number of young people in the Church and so the possibility of their marrying in the Church; and so, as "nature abhors a vacuum," there will follow the inevitable marrying out and going out.
     I know it is a common impression that marrying out of the Church may be made a kind of missionary work by bringing the partner into the Church. It may be, but when is it ever? And even were it to be, such conversions are apt to have too much of personal influence and too little of free or rational conviction of the truth to be very genuine or complete. My observation has taught me not to place much confidence in conversions from any personal persuasive power of the missionary.
     GEORGE NELSON SMITH
CONCERNING CONTRIBUTIONS TO THE CHURCH 1887

CONCERNING CONTRIBUTIONS TO THE CHURCH              1887

     Tan Council of the Laity of the General Church of Pennsylvania have issued a letter addressed to the members of this Church in regard to contributions to Church uses, in which occur the following sentences which are of general interest:

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     "According to our order of Government, drawn from the Heavenly Doctrines of the New Jerusalem, it is the duty of the laity to provide money necessary for the work of the Church. We ask that every receiver, of the Heavenly Doctrines, connected with our body; help to sustain the work. Let each one make an offering to the LORD of the fruits of his labor for the uses of the Church. Let each one give conscientiously, according to his ability, and we shall have ample means.
     "As a result of our natural labors, the LORD gives us money, by which we obtain home, food, doing, and other things. But money is also an ultimate a end for obtaining more than a mere worldly reward. We need, a spiritual habitation while on earth, spiritual food, spiritual clothing; these are in the highest and most important sense necessaries of life. He who neglects to obtain them for himself, induces upon his spirit a state of abject poverty that he will practically realize in the other world.
     "In order that the work of the Church may be done, as Doctrine teaches, and experience confirms, there must be set apart for it men who give to it their whole time and thought, and who make it their life's work. The Church cannot be established otherwise. This, then, becomes a use in the natural world entitled to a natural reward, and, like other uses, it cannot be done unless the laborer receive from it, for himself and for his family, food and clothing. This is a truism, and yet the members of the Church need to realize more fully their responsibilities in this respect; hence, a few practical suggestions may not be out of place.
     "We have but very few among us who have abundant means, but if every one will give according to his ability we shall have what is needed.
     "Is it not the duty of every member to give something? And is it not evident that no one should refrain from giving because the amount small? . . .
     "The LORD in His Divine mercy has freely given to us the spiritual food necessary to eternal life. Let us freely give of the fruits of our labor to further His works and let us give as our Doctrines say the spiritual-minded - give for the uses of the Church, viz.: 'With a spontaneous and favorable will.'"
GLIMPSE 1887

GLIMPSE       X       1887

     EDITORS NEW CHURCH LIFE:-A meeting was convened in this city recently for the purpose of organizing a society for the prevention of cruelty. A Church of England clergyman, in seconding the resolution to organize, spoke feelingly of the spirit of "kindliness, gentleness, and tenderness" that should enter into the treatment of children and animals. He also referred disparagingly to the check-rein used on horses to make them hold their heads erect, which he thought the ladies, might be the means of removing, of whose "loveliness, tenderness, and kindliness" he made special mention. After this speaker an alderman rose and made the unnecessary declaration that he was not a success on the platform; he, however, would speak of the cruelty of the drivers of coal-carts, who, he had observed, talked municipal polities on the sidewalks, and then jerked and kicked their horses because they turned into the wrong streets. Now growing excited and turning to the audience, he exclaimed, I always feel like kicking a driver like that; don't you? Whereupon the audience applauded heartily After this another alderman arose. He, however, spared the audience the usual superfluous statement that he was not a public speaker, and proceeded at once to take exception to the clergyman's remarks about the check-rein. He thought that a spirited horse after a drive of three or four hours hung its head and drooped from the same cause that a man did who had listened to one of the clergyman's long sermons. This caused a flutter of merriment to pass over the audience, which was not appreciated by thee clergyman, who, much to the surprise of those present, said, "Mr. Chairman, when I was asked to appear at this meeting I was led to suppose I would meet with gentlemen on this platform," and put on his coat and hat and left the hall. The Chairman then made a nice little speech, in which he expressed regret that anything should have occurred to mar the "gentleness, tenderness, and loveliness" of the meeting, which had been called to promote so laudable an object as that of prevention of cruelty.
     I came away from the meeting reflecting upon the following:
     "Hence it follows that the first of charity is to look to the LORD and shun evils because they are sins; and that the second of charity is to do goods." (C. 23.)
     TORONTO, CANADA.          X.
SWEDENBORG'S MANUSCRIPTS 1887

SWEDENBORG'S MANUSCRIPTS       Various       1887

     THE Committee appointed by the General Church of Pennsylvania reports the following contributions received during the month of April for the work of photolithographing Swedenborg's MSS.:
          B.               B.               C.
                    Brought
No.     2     $2 00          over     $67 00          15     $2 00
"     4     5 00          25     5 00               76     1 00
"     5     5 00          28     1 00               82     3 76
"     8     10 00          29     1 00               104     7 93
"     9     10 00          32     20 00               125     5 00
"     10     1 00          33     1 50
"     11     3 00          35     50 00                    $19 88
"     12     5 00          36     5 00     
"     13     5 00          43     2 00               B     $203 00
"     14     1 00          46     2 00               C     19 68
"     15     5 00          54     5 00          Previously
"     18     5 00          61     10 00          Reported     2,177 50
"     19     2 00          68     2 00
"     20     1 00          69          50                    $2,400 18.
"     22     2 00          81     1 00
"     23     5 00          84     25 00
100     5 00
          $67 00
                         $203 00
     And one subscription to a set.
          FELIX BOERICKE.,
          RALPH W. MEANS, JR.,
          HOMER SYNNNSTVEDT.
                Committee.
PREPARING MEN'S HEARTS 1887

PREPARING MEN'S HEARTS              1887

     NOT a few in the New Church teach and practice and spread the maxim that the preparation of men's hearts, to receive the Truth depends upon the preacher. There is no warrant for this in what the LORD teaches. The LORD gives the seed; the ministers can but sow it. The LORD prepares the soil, the ministers have frequently not even the selection of it.
     Again has one of our laborers had open eyes to see this in his own experience. The colporteur of the Canada Association, Mr. John H. Kelly in a very interesting report, says tersely, "We are simply finding out and picking up those who are prepared of the LORD to receive the New Church truths. Those who are really in the Old Church are not approachable."



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NEWS GLEANINGS 1887

NEWS GLEANINGS       Various       1887


NEW CHURCH LIFE.

A MONTHLY JOURNAL.

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

     All communications must be addressed to Publishers New Church Life, No. 769 Corinthian Avenue, Philadelphia, Pa.

     In Great Britain subscriptions may be sent to
     Mr. S. WARREN POTTS, Book Steward, 61 Cathedral Street, Glasgow, Scotland.
     REV. R. J. TILSON, "Oakley," County Grove, Camberwell, London, S. E.
     MR. G. A. McQQUEEN, Crowhurst Road Colchester.
     MR. JAS. CALDWELL, 35 Diana Street, Walton, Liverpool.
     MR. C. E. SCHREDER, 13 Ashfield Terrace, New-castle-on-Tyne.
     Miss FLORENCE G. GIBBS, 54 Hillmartin Road, London, N.

     PHILADLPHIA, MAY, 1887=117.

     CONTENTS.

     Editorial Notes pp. 65, 56.-To Jerusalem through Samaria (a sermon), p. 66.-Conversations on Education, p. 68.-Church Bazaars and Lotteries, p. 70.-Orthodoxy the Mother of Calvinism, p. 70.-Kalewala, p. 71.
     Notes and Reviews, pp. 73, 74.
     Emotional Vicissitudes, a Love Chronicle, Chapters v and vi, p. 74.
     Growth of the New Church, p. 77.-Concerning Contributions to the New Church, p. 75.-A Glimpse p. 79.-Swedenborg's Manuscripts, p. 79.
     News Gleanings, p. 80.-Births and Deaths, p. 80.
     AT HOME

     Massachusetts.-THE New Churchmen of Dorchester, to the number of twenty-five, have organized a Church.
     WALTHAM School needs another dwelling-house for its pupils, as the two belonging to the School are full.
     THE Massachusetts New Church Union has received in direct contributions nineteen-hundred and fourteen dollars and ninety cents during the past year.
     ONE student will graduate this spring from the Convention's Theological School. None of the teachers can afford to give their whole time to the School, all, save the teacher of elocution, being pastors of Societies.
     THE annual meeting of the Massachusetts Association was held on April 8th. The attendance was nearly seven hundred. Reports show on the average a slight increase in membership. The Executive Committee during the past year recommended the ordination of Wm. H. Alden, Frank L. Higgins, and George M. Davidson. The work of the Mission Reading-Room and sewing-School seems prosperous, but the result of the Sunday evening services are not satisfactory; still there is a field for the work and it will be continued. No Applications have been received by the Orphanage Board. The Rev. J. E. Werren, of Abington, has made a visit to Switzerland during the past year. Reading Circles have been commenced in several cities and towns, with favorable results.
     New York.-ON Easter each child entering the New York City church was presented with a small bouquet. As usual, on Easter, Bibles were given to those who, during the year, had reached the age of seven and Books of Worship to those who had become fourteen. Eight little children were baptized.
     THE children of the New York City Mission Chapel ('Chapel of Divine Providence') were presented on Easter with Easter cards, bouquets, and plants.     THIRTEEN persons were baptized at Roxbury on Palm Sunday, and on Easter ten were confirmed, each being presented with Vox Amoris, and two children were baptized.
     Pennsylvania.-THE Academy of the New Church has bought property in Philadelphia, affording generous accommodations for its various uses, and it is now able to have all the schools together, the Boys School having hitherto been half a mile distant from the other schools.
     IN Allentown two organizations of the New Church exist, one being denominated a Church, the other a Society.
     THE address of the Academy Book Room has been changed from 1700 Summer Street to 1821 Wallace Street, Philadelphia.
     ON Easter six children and six adults were baptized in the Church of the Philadelphia first Society, and thirteen were confirmed.
     THE address of the General Church of Pennsylvania has been changed from 1700. Summer Street to 1821 Wallace Street, Philadelphia.
     MR. Charles F. Browne, Instructor in the Schools of the Academy, is delivering a series of lectures on the history of art in the light of the New Church
     THE Society in Allentown to which the Rev. Messrs. Schliffer, Roeder, and Diehl minister held its annual meeting on April 10th, when Eli J. Saeger, Esq., was elected President; Mr. W. H. Newhard, Treasurer, and Mr. J. C. Diehl, Secretary. Mr. Schliffer confirmed a number of children on Palm Sunday.
     THE Church of the New Jerusalem, in Allentown which is connected with the General Church of Pennsylvania, celebrated the completion of the second year of its existence on April 25th. The progress during the past year has been very encouraging, particular attention being paid to the education of the children in the sphere of the New Church.
     Maryland.-Rev. J. B. Smith has resumed his labors on the Eastern Shore.
He now resides at Easton.
     THE Truth Seekers Association, of Baltimore, is reading the Writings.
     Ohio.-ON Easter four children     and three adults were baptized at Cincinnati, and thirteen were confirmed. Ten children, who had during the year reached the age of seven received Bibles, and twenty-three, who had reached the age of fourteen, received Books of Worship.
     Illinois.-A NUMBER of the young-folks of the Immanuel Church are taking up various musical instruments, and in time it is hoped to have a well-balanced orchestra. There are at present nine violins, one violoncello, one flute, one clarionet, and several are talking of various kinds of horns. The singing is fuller and more intelligent. At a home concert, at which fifty three were present, twenty four took part in the programme.
     THE Rev. A. J. Bartels desires the establishment of a German Synod and a German Theological Seminary.
     Missouri.-THIRTEEN young people of the Wellsville Society were confirmed on the 13th of March.
     Indiana.-THE La Porte Society has held church socials once a month during the past winter.
     Texas.-ALTHOUGH the Rev. E. D. Daniels has returned to his home in Washington D. C., he continues his ministration to the New Churchmen in Texas by mailing every week a manuscript sermon to Galveston, whence it is mailed from place to place. It is hoped to include at least twenty places in the circuit.     Florida.-THE Rev. J. E. Smith has brought the work of evangelization in him stale to a close for the time being. He organized a Society in Merrimack.

     ABROARD

     Great Britain.-A meeting of the Sunday School Union was held at Bury on April 8th. An excellent essay on "Means for Promoting the Study of the Writings of the Church Among Scholars" was read by the Rev. W. A. Presland. He believed that scholars should be encouraged to read the Writings of the Church at first hand. The spirit of inquiry of the young mind should be used so that when scholars asks questions arising from "the reading of the letter of the Word they should be referred to parts of the Writings giving the desired explanation, and home-study in this connection should be encouraged.
     THE Argyle Square (London) Society, of which the Rev. John Presland is Pastor, holds "Theological meetings" with a special view to interesting the "junior members." The effort in this direction is meeting with encouraging results.
     THE Annual Conference of the New Church Sunday School Union will be held on June 15th.
     THE Forest Gate (Essex) Society is making progress, several new members having joined recently. Their rooms are opened on Sunday mornings for reading the Writings, the work now studied being The True Christian Religion. A Sunday School is also held. House to house visitation similar to that carried on in Toronto, Canada, is conducted under the auspices of the Society.
     The Horn Castle Church celebrated their fourteenth anniversary on March 20th.
     The New Church Printing and Tract Society offer to isolated receivers selections of New Church works, to be used as Free Circulating Libraries.
     Germany.-PREACHER Schiweck died at Monethen in the seventy-fourth year of his age. Mr. Artope conducted the funeral services in the presence of about sixty persons, members of the Society, and the day following administered the Holy Supper to forty-seven communicants.
EDITORIAL NOTES 1887

EDITORIAL NOTES       Editor       1887



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NEW CHURCH LIFE
Vol. VII.          PHILADELPHIA      JUNE, 1887=117-118.     No. 8.
     AS the nineteenth of June falls this year on Sunday, what a grand occasion this is for all our churches to observe the day appropriately! Bishop Tuerk's sermon will enable those who are not favored with a clergyman's ministration to join their brethren in the contemplation of the Divine lessons taught by the event celebrated on that day.
Title Unspecified 1887

Title Unspecified              1887

     THE members of the New Church owe a great debt of gratitude to the Rev. J. F. Potts, and according to the universal laws of order, that gratitude, if only sensibly perceived, will ultimate itself in some material token. The Concordance is his life-work, and its publication may demand a large share of his remaining life on earth. Would it not be proper and fitting for the Church to insure him an income for the rest of his life, so that he may devote his entire time to the Concordance and not be hampered by other?
Title Unspecified 1887

Title Unspecified              1887

     THE doctrine concerning Betrothals; so fully presented in the Concordance, brings to mind the fact that this important ceremony is provided for in none of the Liturgies and Books of Worship of the Church here and abroad, except in the Philadelphia Liturgy and in the Liturgie der Neuen Kicehe. This neglect may be partly due to the want of observance of the laws relating to marriage, such as the prohibition to marry out of the Church, which spring from internal considerations, and betrothal is the conjunction of the internal man, which in orderly marriage precedes the conjunction of the external man.
Title Unspecified 1887

Title Unspecified              1887

     THE first steps toward a New Church Science of Botany have been made in a short series of lessons on The Tree, which will appear in the columns of Life.
     The first installment, the Root, is presented in this issue. This is probably the first time in the history of the Church that a study of the tree on distinctively New Church principles has been made public. And, while it lays no claims to a scientific dissertation, it will be found a great help to parents and teachers, whether for the purpose of inculcating knowledges concerning plant physiology for the purpose of illustrating and confirming spiritual teachings concerning the creation and preservation of the universe by the LORD and concerning His presence.
Title Unspecified 1887

Title Unspecified              1887

     GOOD, according to degrees, is distinguished into civil good, moral good, and spiritual good. Of these three degrees, civil good is good of life according to the civil laws "and its first and fundamental, which is not to act contrary to those laws, is on account of punishments. (Charity iii 4)
     The sphere of spurious charity prevalent in the world is busily at work undermining this "first and fundamental" of civil good. Punishment is made as lax as possible, the tendency being to abolish corporal and capital punishment while incarceration is made as comfortable as possible to the criminal, so as gradually to deprive it of all terrors.
     In education the same tendency is manifest, and it is laid down as a law that children can and ought to be ruled by kind words alone. And by withholding the "first and fundamental" of basic good, the children are frequently done a serious injury. "Who does not know that it is good for children if they are chastised by their parents on account of offenses?" (T. C. R. 459.). Experience teaches that the earlier the foundation of civil law is thus laid, the less frequently its administration is rendered necessary.
Title Unspecified 1887

Title Unspecified              1887

     THERE is a Divine reason for the use of every single word in the Sacred Scriptures, and for the omission of words which seem necessary. It has been held even in the New Church that in the translation of the Word the object ought to be to render the literal sense easily intelligible. This principle has been observed by Old Church translators, but it would do violence to the LORD'S Word, and thus do injury to heaven, to observe this principle in the New Church.
     A forcible illustration of this will be found in Samuel vi, 6. Literally rendered, this verse reads: "And Uzzah sent forth (or put forth) to the Ark of God, and took hold of it." In both the authorized and the revised versions "his hands" is supplied, and the sentence reads: "And Uzzah put forth his hand to the Ark of God and took hold of it."
     What right has human intelligence to correct what Infinite Wisdom has dictated? Even though a thing like this might be classed under the head of Hebraisms, which in this instance were a flimsy excuse; has not the LORD adopted Hebraisms as the most fitting expression of His Divine Truth? Indeed, the translators doing this very case what is represented by Uzzah's deed and for which he died. "The Ark represented the LORD, thus everything holy and heavenly," and thus the Word; "that Uzzah put forth to the Ark, represented the proper power, or the proprium of man, which is profane." And now mark the reason why from Divine. Mercy the word "hand" was not written: "Because this is profane, one reads not 'hand,'-but still it is understood,-from this cause; lest there be perceived by the angels such a profane thing that he touched the holy and because he put forth, he died." (A. C. 878.)
     In considering the rules that should govern the translation of the Word, it is therefore not sufficient that its use for children and men and women on earth be regarded its use to the angels must none the less be borne in mind. And the translation of the Word serves its transcendent uses best when the very words given by the LORD are literally translated without any effort on the part of man to polish up and render "intelligible" what the LORD Himself describes as simple and unpolished (Simplex et rudis. A. C. 1926; S. S. 1; T. C. R. 189.)

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TREASURE 1887

TREASURE       Rev. F. W. TUERK       1887

     "Again the kingdom of the heavens is like unto a great treasure hid in a field; the which when man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field."-Matthew xiii, 44.

     THE thirteenth chapter of Matthew contains seven parables of the LORD, four of which were spoken by, Him to the multitude while He sat at the seaside. When He had ended, He sent the multitude away and went into the house; and here in the house He spoke the last three parables to His disciples. Of course, as everything in the holy Word, has its and eternal signification in the Church.
     These seven parables belong together in two divisions; they have a universal import for the Church in general, and at the same time also for the man of the Church in particular, treating of his regeneration or spiritual birth from above, whereby he is made an angel of heaven. In this we find an analogy with the seven days of creation in Genesis.
     The first parable treats of the sower and the fourfold field or ground into which the seeds fell; or of the implantation of Divine Truth and the reception of the same under many impediments to the growth of it, in several minds of men, and also of its reception and growth in a few well-disposed minds. In an historical sense, this parable may be taken as treating of the first state or Infancy of the Christian Church in the world, and of the man of the Church as a Church in the smallest form. For "the Christian Church since the time of the LORD'S Coming into the world has passed through its several periods, from infancy to extreme old age. Its infancy was in the days of the Apostles, when they preached throughout the world repentance and faith in the LORD GOD, THE SAVIOIUR." (T. C. R. 4.)
     The second parable treats of the tares among the wheat, and shows the implantation and forthcoming of evils and falses in the Church, or the manifestation of false doctrines and dictations of men, in opposition to the Divine Truth of the Word; and it shows also the laws of Divine order in respect to this state of the Church, which was illustrated by its condition in the so-called Dark Ages, where all kinds of pernicious doctrines and dictations of man's notions came to rule over the people, the consequence of which was the rejection of the Truth of the Word from the Church, and charity from the hearts of man.
     The third parable treats of a grain of mustard red, which a man took and sowed in his field, which became a tree, so that the birds of the air came and lodged in the branches thereof. This signifies the excitation of the natural-good with the man of the Church; and his preparation for the reception of better ideas and better doctrines of truth. This may be compared with the time of the Reformation, by which a new system of doctrines was introduced into the Church, which, however, was not sufficient to restore the Church to order. The fourth parable treats of the leaven, which a woman took and hid in three measures of meal, till the whole was leavened. This signifies the total falsification of the Divine doctrines of good and truth, and the admixture of it with all kinds of false doctrines and conceits of men, which were put in place of true doctrines till the whole system was falsified in all its degrees. This may be compared to the end or consummation, of the first Christian Church more than one hundred years ago, when the false doctrines of three persons in the God-head, of faith alone, of the vicarious sacrifice of Christ, and others, had divided the Church into innumerable sects. Then the state of the Church was at hand, of which the LORD says: "The night will come, in the which no one can work" (John ix, 4), "Then the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken." (Matthew xxiv, 29.)
     The last three of the seven parables, which the LORD spoke to His disciples at home, after He had dismissed the multitude, refer to a new era in the Church and also in the minds of men who have come to this state in regenerate life.
     The fifth parable, or the first to His disciples at home, is our present text. It treats of the treasure hid in the field, "which a man found and hideth, and for joy thereof goeth and selleth all that he hath and buyeth the field."
     This showeth a new state in the Church, when new discretely higher and interior Divine Truths of the Word were laid open, by a man who had been duly prepared by the LORD so as to be able to see and find the inestimable treasure 'of the field; and he at first hid it in his heart and for joy thereof went and sold all he had and bought the field. In general this parable signifies a new Revelation of Divine Truth from the Internal Sense of the Word, which those see and acknowledge who are in the good of life, and rejoice over it with the whole heart and strive to be relieved of all their evils and falsities, and of their self-love and love of the world in order to get possession of the whole field, t. e., of the whole system of the truth and of a life of good, according to what the truth teaches.
     The sixth parable, or the second to the disciples, treats of the merchant man, seeking goodly pearls, who, when he had found one pearl of great price; went and sold all that he had and bought it. This shows a new life in the Church, in the man of the New Church, who is in the good of life and begins to love and do the revealed truths from the LORD, and his zeal in seeking to understand the spiritual truths of the Word more fully, the fundamental of which is that the LORD JESUS CHRIST is the only and true God of heaven and earth and the Eternal Life. It also shows the combat against all the evils and falsities of false doctrines in the mind, memory, and thoughts of one who is not satisfied until he is confirmed in the true doctrines of the Word and has brought his whole life into obedience to them.
     The seventh parable, which is the third or last to His disciples, treats of a net that was cast into the sea, and gathered of every kind, which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad ones away.
     This is to show us, what the effect will be at the, end of the Church or at the consummation of the age in general, and of each individual or man of the Church in particular at the end of his earthly life, the judgment upon him, the distinct separation of true and false doctrines, and of a good and an evil life. They who are in a good life will be gathered together and a new heaven he formed of them, but the evil will be cast away to hell.
     We intend to treat more particularly of our text, the fifth parable, which is the first to His disciples at home.
     It is evident that this parable has relation to a new era in the Church when a treasure is brought to light which had been concealed in the field of the Church for a long time, and that this treasure was found and laid open by a man who was duly prepared for it So the LORD has done always Whenever it was time and necessary to give to the world a new revelation of His Divine Truth and good the LORD has done it through human agencies.

83


Such human agents or instrumentalities of the LORD were Moses, the prophets, the LORD'S own Human from the virgin mother, His apostles, and others. And it is not at all difficult for us to see that the man whom the LORD caused to uncover this long-hidden treasure in the field was Emanuel Swedenborg, and that this inestimable Divine treasure was the Internal Sense of the Holy Word, and the Law of Correspondence, according to which the Word was written, and that by uncovering this treasure the LORD made His Second Advent into the world.
     We will try to show
     First, what this treasure is;
     Secondly, how it is to be founds and
     Thirdly, how we can make it our own.
     I. We call that a treasure which is the most precious to us, that which forms the central point of love of our heart and mind. Wherefore the LORD says: "Where your treasure is, there is your heart also," that is: there are your affections and the love of the heart. In relation to the spiritual life of our internal man, it is all that which can make us happy in heaven to eternity, wherefore the LORD again says: "Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal," These treasures are knowledges of truth and good. To lay them up "in heaven" is in the spiritual man, for the spiritual man is in heaven. (A. E. 193.) The knowledge of the truth and good of the Word comprises all the doctrines of true religion, viz.: the knowledge of God as our Father 'In heaven, of Him as our Redeemer and Regenerator, of His Love and Wisdom, of His mercy and power toward mankind. It also comprises the knowledge of our own nature and our attitude toward Him: The knowledge of the spiritual world and the life there, and the laws according to which that world is ruled by the LORD, and the order in which it moves and is sustained. Moreover, the knowledge of "the right means which the LORD has given for the regeneration of men, by which we can become heavenly minded and angels of heaven.
     "A good man out of the good treasure of the heart bringeth forth good things; and an evil man out of the evil treasure bringeth forth evil things."
     "The field" which contains this treasure (i.e., the Divine doctrines of the truth and the good of the Word) is the Church and her doctrines: the doctrines and all that concerns them; the Sacraments and the rituals of Divine worship and order in the Church; the spiritual truths and the true Faith. (See A. E. 840; A. C. 368 and 3310.)
     All these treasures had long been concealed in the field. The period of the leaven had leavened all degrees of the Church with false doctrines, and had buried the truth under the rubbish of human institutions; and the Scribes and Pharisees had shut up the kingdom of heaven against man, so that it had almost vanished from the earth. "The Church was brought to such a state of consummation that scarcely any remains of it were left. This has come to pass in consequence of dividing the Divine Trinity three persons, each of which is declared to be God and Lord. Hence a sort of phrensy has infested the whole system of theology, as well as the Christian Church so called from its Divine Founder. This disorder of the Church is called a phrensy, because the minds of men are reduced by it into such a state of delirium that they do not know whether there is one God, or whether there may be, three; they confess but one God with their lips whilst they entertain the idea of three in their thoughts, so that their lips and their minds, or their words and their ideas, are at variance with each other; the consequence where of is, that they deny the existence of any God. This is the true source of the naturalism which is now so prevalent in the world." (T. C. R. 4.)
     This sad state and decay of the First Christian Church was predicted by the LORD when He was in the world, and also a redemption by His Second Coming and the establishment of a New Church. He said: "Many false prophets shall arise, and shall deceive many. And because iniquity shall abound, the love of man shall wax cold. . . . Immediately after the those days shall the sun be darkened and the moon shall not give her light and the stars shall fall from heaven and the powers of the heavens shall be shaken." (Matt. xxiv, 11, 12, 29.) "I come," and "make all things new." (Rev. xxi.)
     "This signifies the state of the Church at that time as to good; that is, as to charity toward the neighbor, and love to the LORD, . . . . and that there will be no charity when there is no longer any faith, for faith leads to charity; because it teaches what charity is, and charity receives its quality from the truths of faith, whereas the truths of receive their essence and their life from charity. . . . The 'sun' and 'moon' in the heavens, or the LORD, is in no case obscured, nor loses light, but shines perpetually; thus neither is love to Him at any time obscured with the celestial, nor charity toward the neighbor with the spiritual in the heavens, nor on the earth, with those on whom those angels are attendant, that is, who are in love and charity; but with those who are in no love and charity, but in self-love and love to the world, and thence in a red and revenges, these occasion the obscurity to themselves. The case is herein as with the sun of the world, which shines perpetually, but when clouds interpose themselves it does not appear. 'And the stars shall fall from heaven,' signifies a e knowledges of good and truth shall perish. 'And the power of the heavens shall be shaken,' signifies the foundations of the Church, which are said to be moved and shaken when the above principles perish. . . . Thus, when the man of the Church is in such a perverted, state as no longer to admit the influx, of good and truth, then the powers of the heavens are said to be moved." (A. C. 4060.) In this manner the most precious treasures of religion, the truths of the Word, the knowledge of the true import of the Sacraments, and the life of love to God and charity toward the neighbor were totally buried and trampled upon like a highway under which is hidden an immense treasure of gold and silver and precious stones without man's knowing it.
     II.     How then was this precious and hidden treasure discovered?
     A man found it!
     No man can make or invent this treasure, the internal spiritual sense of the Word, and the heavenly Doctrines of it. They were always there, and in the Church, who had the Word, for His Words are spirit, and are life, but they were no longer known. All dogmas made by men and set up as standards for the Church, if not of this source, are false, and will only serve to destroy the Church, because they are contrary to Divine order. "No prophecy has ever been brought forth by the will of men, but holy men of God spake as they were moved by the Holy Spirit." (2 Peter I, 21)
     Swedenborg has not made the Internal Sense of the Word, and the heavenly Doctrines for the Church himself, or out of himself he has "found" them. The LORD, who made them caused him to see them while He showed them to Him, and He has commissioned bun to make them known to the world for the use of His New Church.

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This Swedenborg often testifies in the Writings.
     In the True Christian Religion he says: "That the LORD manifested Himself before me, His servant, that He sent me on this office, and afterward opened the sight of my spirit, and so let me into the spiritual world, and gave me to see the heavens and the hells, and also to converse with angels and spirits, and this now continually for many years, I attest in truth; and, further, that from the first day of my call to this office, I have never received anything appertaining to the Doctrines of the New Church from any angel, but from the LORD alone, whilst I was reading the Word." (T. C. R. 779.)
     As soon as Swedenborg finished this, his last work, he sent a copy of it to the Landgrave of Hesse-Darmstadt, and wrote to him from Amsterdam in the year 1771 of "The True Christian Religion containing the Universal Theology of the New Church predicted by LORD in Daniel vii, 13, 14, and in the Revelation xxi, 1, 2:" "Of this I have sent your most Serene Highness two copies by the stage which leaves this city daily for Germany. I hope that you may think favorably of this work, for it contains pure truths from heaven." (Doc. 246.)
     In the preface of the Apocalypse Revealed Swedenborg says: "It has pleased the LORD to open the sight of my spirit and to teach me. It must not therefore be supposed that I have given any explication of my own, nor that even of any angel, but only what I have had communicated to me from the LORD alone."
     And in Heaven and Hell (n. 1) he says: "It has been given me to associate with angels, and converse with them as one man with another, and also to see the things which are in the heavens, as well as those which are in the hells, and this during thirteen years, and so to describe them from what I have seen and heard; in the hope that by this means ignorance may be enlightened and incredulity dissipated. Such an immediate revelation exists at this day, because this is what is meant by the Coming of the LORD."
     This may he sufficient to show, by Swedenborg's own testimony, that his Theological Writings are THE LORD'S WRITINGS, and are the Internal Spiritual Sense of the Word of God, which is a treasure that was before hidden in the field; but now revealed and brought forth for His New Church and that the LORD made in them His Second Coming. In these, his Theological Writings, we see the fulfillment of the LORD'S promise when He says: "These things have I spoken unto you in proverbs; but the time cometh when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father." (John xvi, 25.)
     "The kingdom of the heavens is like unto a treasure, hid in the field; the which, when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath and buyth that field."
     "By the treasure" (as we have seen) "is signified Divine Truth, which is in the Word, and by 'the field' is signified the Church and its Doctrines, and by 'selling all whatsoever he had, and buying the field,' is signified, to alienate all things of the proprium, and to procure for himself Divine Truth, which is in the Church of the LORD." (A. E. 840.)
     III.     Let us now see how we can obtain this inestimable treasure and make it our own.
     This treasure is now laid open and is made accessible to every one in the spiritual world and on earth. On the nineteenth day of June we celebrate the commencement of the New Church.
     In the year 1770, on the eighteenth day of June "the LORD called together His twelve disciples, who followed Him in the world, and the next day [the nineteenth] He sent them throughout the whole spiritual world to preach the Gospel that the LORD GOD JESUS CHRIST reigneth, whose kingdom shall endure for ever and ever, according to the prophecy of Daniel (vii, 13, 14); and in the Revelation (vi, 15), and that happy are they who are called to the marriage-supper of the Lamb." (Rev. xix, 9.) This is understood by these words of the LORD "He shall send His angels and they shall gather together His elect from one end of heaven to the other." (Matt. xxiv, 31.) By this act the, LORD established His New Church, the promised New Jerusalem, first establishing its ministry in the spiritual world, and then by them collecting into His New Church all the elect there, i. e., all those who were In the good of life, who were gathered together from one end of heaven to the other. At the same time the LORD sent out His twelve disciples, the heavenly Doctrines of the New Jerusalem, the new Gospel upon the earth, to be preached or proclaimed here from one end to the other, in order that the elect-i. e., those who are in the good of life-may be gathered together, and of them be formed His New Church on earth. This has been done in some measure. The New Jerusalem and its ministry, its order of worship, and its Sacraments have been established, and although it is as yet feeble and small, it will never cease, but ever increase, for it is the LORD'S own and only Church on earth, the crown of all Churches. The LORD is present in it; it comprises not only all the good and true elements of all the former Churches, but all the heavenly principles of the LORD'S Second Advent.
     The Church is indeed as yet in its infancy, but it is a living, heavenly organism, and will grew to maturity, if it takes ever so long; it is the last and eternal Church and has before it all eternity to grow. If viewed from the spiritual side, as in the midst of all the falsities and evils of the world and the false doctrines of the former Churches, which are bitterly opposed to its truth, and against which it had to combat on all sides, this Church of the LORD has made wonderful progress in the world within these one hundred and seventeen years of its existence. The influence of its truths are already perceived in all quarters of the world. There are a few minds in almost every country who receive the heavenly truths of the New Jerusalem. Although scattered far apart, yet they are centres into which the heavenly life can flow, and serve as part of the heart and lungs by which the surrounding parts can be supplied with life-blood and strength.
     By the effort of the New Church Institutions of learning, and the voluminous publication of the heavenly Doctrines, this inestimable treasure is now laid open before the world, and is thus made accessible to all the elect. The LORD sends His disciples out to proclaim: "Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price." (Isa. lv, 1.)
     If we desire to make this treasure really our own, so that it remains with us a treasure in heaven to all eternity, we must do as our text teaches: we must "sell all that we have and buy the field." It is not sufficient that we take these heavenly Doctrines into our understanding and memory we must take them to heart, we must love them dearly and live them. All doctrines are given us for life. They show us in their heavenly light like a mirror, on the one hand the Divine Order into which we must come if we want to live a happy life in heaven, and on the other hand they show us our own sinful nature, our distance from God, and the necessity of being regenerated, and at the same time the mercy and love of our heavenly Father, who desires us to be conjoined with Him and be made happy forever.

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This, then, causes repentance, and a fervent desire in us to be regenerated and become spiritual.
     The Divine truths must be learned better, in order that we may be able to live better and do the will of our Father who is in the heavens. No one will find a better heaven in the other life than such a one as he wishes and desires to be established within him in this life, by the Divine Truth and Good. We must, therefore, do as our text teaches, "sell all we have" in order to obtain the great treasure. We must give up all falsities, all evil loves, self-love, and evil passions; we must shun all evils against God, the secret evils as well as the manifest ones; we must lead a life according to the Divine commandments. The heart must be clean. As long as it is occupied by evils and falsities, the heavenly things cannot enter. Sin causes separation from God, for Christ and Belial cannot dwell in one heart. We must make room for the LORD to dwell in our hearts by casting out everything that does not agree with Him, or else He can- not make His abode with us.-"Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me." (Rev. iii, 20.) "He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal." (John xii, 25.)
     Our text closes by saying: "he buyeth that field." To "buy that field" means not to steal it or to hire it, or to borrow it for a time from others to boast with it and use it for selfish purposes or gain, and then let it go, as a thing of little value. To "buy that field" means to obtain the whole system of our Doctrines, including the whole order of the church, and to lead a life strictly according to them; to make them our own heartily believing in them, as the LORD'S truths and authority in the Church, to obey them and have our thought and life ruled by them.
     If we have acquired this treasure, and it has become our own, it is worth more to us than the whole world and all its treasures; it goes with us wherever we go, and is a source of blessedness for us to all eternity, for "where your treasure is, there is your heart also." Amen.
CONVERSATIONS ON EDUCATION 1887

CONVERSATIONS ON EDUCATION              1887

     APPLICATION

     [Continued.]

     THERE are two things that act in man, producing two kinds of action. The internal or spiritual acts, and the external or natural acts. The action of the internal is active or originative, and the action of the external is re-active or passive. When appearing in words, the former is presented as a command, and the latter as an obedience. To establish right relations between these two kinds of action, or to bring them into relations of order, is the end of accommodation, effected by application, as heretofore defined.
     How then is the natural mind of the child to be prepared and educated to enter into its orderly relation to the spiritual, or in other words to act according to the form and order of its creation? The answer is near at hand. To command is of the internal thus in the highest sense of the Divine. To obey is of the external and thus of man and nature In the first of our Word the LORD gives us His Ten Words or Ten Commandments, and introduces them to us as His Words, by declaring "And God spake all these words, saying:" Divine Truths were spoken and said for all in the heavens, and for all in the earths, to hear. What the LORD says is a Divine command; what man hears of that command, is a human obedience, for hearing is doing. In the ultimate, or body of man, which is formed to obedience, as its distinctive quality, the ear is the organ of hearing and, therefore, constitutes a distinctive organ of the natural man and his body. The sense of hearing, as a means of obedience, is that one of the senses of the body, by which there exists a transition from the mere corporeal sensations of touch, taste, and smell, to the natural sensations more closely connected with the organic processes of thinking and feeling in the internal man. The answer to our question is thus before us. The first thing to be educated and trained into a form of application, or into a means of applying what has been accommodated, is the sense of hearing, with its sensations, affecti6ns, and delights. For this education the development of the merely corporeal senses of touch, taste, and smell has prepared the way, and to this education they will continue to be subservient means and aids.
     If the internal is to command, and the external is to obey, and such is the order of creation, then must the internal needs accommodate itself to the external, and the external be accommodated to the internal, so that there may be application. The command must be given in a form and manner adapted to reception and obedience. This leads us to the perfect Divine type of accommodation provided in the Divine Word and its external and internal senses, which consist of sensual, natural, rational, spiritual, and celestial appearances of the Divine Truth of the LORD, adapted to the finite capacities of men and of angels; of men from infancy to old age in this world and of angels from their angelic infancy to eternity in the other world. In Arcana Coelestia we read as follows

     "'What he saith to you, do ye.' That this signifies, provided there be obedience, appears from the signification of to do what any one says, that it is to obey. By this is signified that good is adjoined to truth in the natural, provided the natural applies itself and obeys. Something may also be said concerning the application and obedience of the natural. They who are in worldly things, and more so they who are in corporeal things, and still more they who are in things terrestrial, cannot understand what is meant by the statement, that the natural ought to apply itself and obey; they suppose that there is but one thing in man that acts, and thus that there is not in him one thing that commands and another that obeys, when yet the internal man is the one to command, and the external the one to obey. And [the external] does then obey when he regards as an end, not the world, but heaven; not himself; but the neighbor; consequently, when he regards corporeal and worldly things as means and not as ends; and he then regards them as means and not as ends when he loves the neighbor more than himself, and the things which are of heaven more than things which are of the world. When this is the case then the natural obeys.
The natural is the same as the external man."-A. C. 5588.

     To command, understood in its spiritual and celestial senses, signifies to teach and to inflow. "The internal no otherwise commands, than by influx, and by disposition to use." (A. C. 5486. Disposition to use is disposition to obey. A command, rightly considered, is but the expression of a thought in which is contained a desire that a thing may be done by him to whom the thought is communicated. The form of the expression is to be regarded as nothing else than a mode of accommodating the thought, and by the thought the desire to certain states and conditions in him to whom it is conveyed A desire thus communicated is addressed to the affections of him who hears and this is done through the medium of that thought introduced into his mind by hearing as well as by the tone and sound of the voice entering by the same channel.

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It is evident that such an address will be heard, i. e., received according to the affection of him who hears, and also according to the more or less complete accommodation of the expression to the understanding addressed.
     In the letter of the Word, in which the Divine Truth is clothed in the most external form of accommodation to the natural mind of man, the commandments are accompanied by promises of reward to the obedient, and by threats of punishment for the disobedient. These promises and threats serve as means of instruction, to those who cannot be reached otherwise, in regard to the effects add consequences of obedience and of disobedience, of hearing and not hearing. In this manner promises and threats constitute vessels in the minds of external men, for the reception of the Divine influx, expressed in the form of commands, from which reception they have perception and thought. (See A. C. 5732.)
     In Exodus, chapter xxxiv, 1-4, we read: "And JEHOVAH said to Moses, hew for thyself two tables of stone, according to the former, and I will write on the tables the words which were on the former tables, which thou hast broken. And he hewed two tables of stone according to the former; and Moses arose in the morning early and ascended to Mt. Sinai, as JEHOVAH commanded him, and took in his hand the two tables of stone. And JEHOVAH descended in a cloud, and stood with him there and called on the name of JEHOVAH."
     The Word given to the Israelites in external form the Word given to the Christian Church. It was written in accommodation to the states of the Israelites; and by the Word so written, when read and heard, there was on the earth with the heavens; and by the same means were remains stored, up for the future institution of another Church, and preparation was made for the Coming of the LORD in the Human to effect Redemption and Salvation. Of the Israelites it is said that "they were altogether in externals without any internal." A somewhat similar state must haven existed with those among whom the Christian Church was instituted, which required a similar accommodation of the Divine Truth, and its continuance in the form provided for the Israelites. That this was provided for them, and that the Word would have been clothed in a different external garb had it been written for another nation, is represented by the breaking of the two tables first given by the LORD to Moses, and by the command to him to hew two other tables, on which the LORD wrote the Law,-this is of Divine teaching (A. C. 10,396, 10,400, 10,601, etc.)
     We are told that the Israelites insisted upon certain things. Their states demanded the things given to them in precepts and statutes, and for this reason they were commanded by the God whom they demanded for themselves, to be their own God: JEHOVAH, the God of their Fathers, the Divine who was worshiped in the Ancient Church.
     In the Christian dispensation during the past and also at the present day there are similar external states in men which insist or demand like things, and for which are provided the literal commandments of the Word, and the Statutes which are to be observed and done. Such states exist in the utter ignorance of all childhood, in the relative ignorances of simple and childlike adults, on the one hand and in the ignorance from falsity of all who are in evils of all the wicked and depraved among men On this subject we have the following instruction.

     "'As JEHOVAH commanded him' (Exodus xxxiv, 4) that this signifies that it should be so done because they [the Israelites] insisted, appears from the signification of 'JEHOVAH commanded,' when concerning such an external of the Word for the sake of the Israelitish nation; as is signified by the two tables of stone hewed by Moses, which is that it should be so done because they insisted. In the Word throughout where the Israelitish nation is treated of; and the representative worship instituted among them, it is said that JEHOVAH commanded, and by this is not signified what was well-pleasing, but permission that it be so done because they insisted; for they insisted upon being introduced into the land of Canaan, and upon JEHOVAH'S being with them, consequently that a Church should be instituted among them. (See A. C. 10,430, 10,535. [Genesis xxxii, 10; xxxiii, 4.]) Take, for example, that they were to offer burnt offerings, sacrifices, meat-offerings, and libations on altars, concerning which many laws were enacted, and of which it is said that JEHOVAH commanded them, when nevertheless they were not commanded or ordered, but permitted, as may appear from the passages adduced from the Word (in A. C. 2180), in like manner that they were allowed to marry many wives, to give a bill of divorce for any cause whatever, when nevertheless JEHOVAH did not command this, although it is so said, but only permitted it on account of the hardness of their hearts (See Matthew xix, 7), and so in many other things." (A. C. 10,613; see also T. C. R. 329 and 330.)
AUTHORITY OF DIVINE TRUTH 1887

AUTHORITY OF DIVINE TRUTH              1887

     THE doctrine of the Authority of Divine Truth is thus given in Arcana Coelestia (n. 1936):
     "With all Divine Truths, if the rational is consulted concerning them, they can never be believed, for they transcend his every comprehension."
     This may sound strange and incredible to those who cry that we are not to believe excepting what our reason can understand, still it is the teaching of the Word in the internal sense of Genesis xvi, 9.
     "As, for example, that no man, spirit, and angel lives from himself but only the LORD, and that the life of man, spirit, and angel is the apparent of life with them; this is repugnant to the rational, which judges from fallacies, but still it must be believed, because it is true.
     "It is a Divine Truth that there are indefinite things in every expression of the Word, which appears so simple and uncouth to man, yea, that [there are in it] more than the universal heaven, and that the arcana which are therein can be presented before the angels by the LORD with a perpetual variety to eternity. This is so incredible to t e rational that it never wishes to have any faith in it, but still it is true.
     "It is a Divine Truth that no one is ever remunerated in the other life on account of acts done well if he has placed merit in them, and if he has done them for the sake of his own gain, honor, and fame; and that no one is ever punished on account of things done ill, if he has acted from an end truly good, ends are what are regarded, hence acts; these things can also not he believed by the rational, but because it is true, the rational is not to be trusted, because he concludes not from internals but from externals.
     "It is a Divine Truth that he who affects the least joy in the other life, receives from the LOED the greatest, and he who [affects] the greatest, has the least. Also, that in heavenly joy there is never anything of preeminence above another, and as much of preeminence as there is, so much is there of hell; also, that in heavenly glory there is not the least of worldly glory these things are also repugnant to the rational but still they are to be believed, because they are true
     "It is a Divine Truth that one is the wiser the more he believes that he has nothing of wisdom from himself and that he is the more insane, the more he believes from himself thus the more prudence he attributes to himself.

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The rational denies this also, because what is not himself he believes to be nothing.
     "Innumerable like things are given. From them, as a few examples may appear that the rational is not to be trusted, for the rational is in fallacies and appearances, wherefore it rejects truths denuded of fallacies and appearances, and all the more, the more it is in the love of self and its cupidities, and in reasonings, also in the principles of the false concerning faith. See also what has been adduced in n. 1911."
     In the paragraph referred to (n. 1911), a similar list of truths is given with the still stronger declaration concerning the rational, which objects to the authority of Divine Truth: "The rational first conceived holds the LORD vile, that is, it despises truth intellectual.
     "Truth intellectual does not appear, that is, it is not acknowledged before fallacies and appearances are scattered. These are never scattered so long as man ratiocinates concerning very truths from sensual and scientifics, but then [they] first [appear] when he believes with a simple heart that it is true, because it was so said by the LORD, then the shades of fallacies are scattered, and then it does not matter with him that he does not comprehend."
     The literal sense of the Word in which the Doctrine of Authority is so strongly presented treats of Hagar's behavior toward Sarai, Sarai representing truth intellectual and Hagar the affection of the sciences of the external in which the rational is conceived. The angel of JEHOVAH telling Hagar to return to her mistress and humble herself under her hands, signifying that the rational "must force itself to be under the authority of interior truth and its affection." (A. C. 1934-1937.)
     In acknowledging the authority of Divine Truth and the untrustworthiness of the reason which is formed from things of the world, the Church, and the man of the Church, will follow the Divine example of the LORD, for He "thought of the appearances which the first rational detained with him, that they were not to be trusted, but Divine Truths, however incredible they might appear before that rational." (A. C. 1936.)
NEW CHURCH SCIENCE 1887

NEW CHURCH SCIENCE              1887

     HAS the New Church undertaken to teach Natural Science? Is the New Church committed to any particular line of secular education? To both these queries, prompted by a recent editorial note in the Life, we answer, yes. And this affirmative answer is required by the very nature of the New Church, which is spiritual and natural, internal and external.
     Indeed, the New Church has done more than undertaken to teach Natural Science. The New Church, regarded in a spiritual idea, as a system of good and truth which is to be embodied in men and women who receive it, and live according to it, embraces a complete science of natural things. In the Writings of the New Church, the spiritual, celestial, and Divine Truths, now revealed from the LORD out of heaven, rest upon natural truths, which form the ground-work of a new science.
     The objections to distinctively New Church science arise from a misapprehension of the nature and use science-a misapprehension due to a great extent to the divorce decreed, upon religion and science in the Christian world, but principally to a failure to realize one of the fundamental principles of the New Church: that the natural world was created as the basis of the spiritual world, that heaven rests on the world, and that the world must serve heaven. Science is the hand-maid of religion, and no science fulfills in the least the object of its existence in the eyes of the LORD unless it serves the spiritual in some form or another. (See A. C. 5077, 5125, 5128, 5786, 5947, 10,272, 10,471., etc., etc.)
     No science as at present existing, and considered as a whole, fulfills this use. And parents who desire to educate their children for heaven need to realize this. In not one science are things spiritual recognized. Facts of nature exist in abundance in every science, but facts of themselves are dead. They need to be vivified by the spirit of Truth, and they are so vivified when they are arranged into a form which corresponds with heaven a form truly human.
     Some earnest words have been written on this subject, to which the serious attention of the reader is called. He will find the leading truths well laid down in the article on "Science, in the Light of the New Church," volume I, pages 237-251, of Words for the New Church, also in the monograph on "Science and Philosophy," in the same volume. At present his attention is called to one of the numerous declarations of the Writings on the subject:
     "Truths from scientifics are said to acquire life when they adjoin or associate themselves with truths, into which inflows the celestial of love; the very life of truth is thence. There are conjunctions of things, thus of verities, as of the societies in heaven, to which they also correspond, for man as to his interior is a certain little heaven; the things or verities, which are not conjoined according to the form     of heavenly societies, have not yet acquired life, for before, the celestial of love cannot inflow in agreement [convenienter] from the LORD," etc. (A. C. 1928.)
     From this it is plain that the facts of science, however exact they may be, are of no value,-in fact, are an incumbrance, if the order in which they are grouped or associated with one another is not in correspondence with the order of heaven. The mind of pupil or student stored with the facts of science as taught at the present day is like a storehouse crammed with rubbish, for the
LORD JESUS CHRIST, from whom is true science and who gives life to it, is not acknowledged. Indeed, the scientists of the present day may well exclaim, "What has the LORD JESUS CHRIST to do with our science?" Nor is this view of modern science a mere inference fashioned, as our interrogator would insinuate,-"in our imagination." The LORD Himself teaches:
     "Those who do not conceive the creation of the universe and all things therein by continual mediations from the First, cannot but build unconnected hypotheses, disjointed from their causes, which, when examined by a mind that looks interiorly into things, appear not like houses, but like heaps of rubbish." D. L. W. 303.)
     What is true of the creation of the universe is true of the universe created, with each and everything in it. Every single thing in it which can be made the subject of knowledge must be known as coming from the LORD, subserving uses to His heavenly kingdom. The facts of astronomy-of what value are they in the mind if the creation of stellar and solar systems by the Divine proceeding from the LORD'S Human be denied? What profiteth it to know that planets, with their attendant satellites, course round the sun if the use for which both planets and satellites were created to be the abode of human beings who there prepare for an eternal heaven be not acknowledged? What a vast picture of desolation and death is this universe with its countless myriads of stars, when our little earth is conceived as the only one inhabited, and its nearest neighbor, even, the moon, is pronounced unfit for human occupation.

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     The body exists from and for the soul, and is therefore formed in adaptation thereto. It corresponds to heaven, and every member, organ, and viscus depends upon and receives its life from, a corresponding society in the Gorand Man. Without these fundamental truths what is anatomy but a dead science? What though it embrace the knowledge of thousands of minute details of facts-facts wonderful in themselves-they are but the facts of a corpse, and not of the living body, which is the image and likeness of the LORD.
     The order of heaven is from use. Yet in the whole circle of science is there one in which use has been the determining principle of the order and arrangement of its facts? Any and every science has life only when the truth is recognized that all things in the world are created from use, in use, to use, and that thus they are all types of the forms of use in heaven. But use is from the Divine love, and spiritual use is not recognized in natural science of the world because charity has departed.
     It is far better for man to learn a few facts, and have them in true order, than to learn many and have them in false order. The seeming splendor and magnificence of modern science ought not to tempt a New Churchman to send his sons to its colleges: they are on the natural plane like the temple described in True Christian Religion, n. 187. Better the simple tent of Abraham, in which the LORD can dwell, than the ostentatious temple Of the false prophet, built for the woman in scarlet. Especially ought New Churchmen to turn aside from the schools of modern naturalistic science when, as in the schools of the Academy of the New Church, true science is beginning to be taught to children, and youths of both sexes.
     To science, as well as to life, the     LORD'S words apply with all the force of Divine enunciation,-"What is a man profited if he shall gain the whole world and lose his own soul?" (Matthew xvi, 36.)
     The soul should be our chief concern, the world is of secondary importance. For as by the soul the body is created, so will through the study of things spiritual be created a body of natural sciences to fitly clothe them, keep them in order and connection, establish them, and render possible their reproduction and multiplication.
     The Church cannot be said to be fully established on earth until it rests upon the earth of the natural mind.
BRIEF TREATISE ON THE TREE 1887

BRIEF TREATISE ON THE TREE              1887

     CHAPTER I.

     INTRODUCTION.

     THE light and heat of the sun, acting through the three atmospheres upon the seed lying in the moist mother earth, causes it to burst its three coats or coverings and grow.
     Not only do the sun's rays inflow in abundant measure to effect this use, but previously they poured forth their inexhaustible forces to provide a place in which seeds might grow. The sun by means of the three atmospheres which proceed from it, namely, the aura, the ether, and the common air, formed a substance called earth, in which these atmospheres could terminate, and on which they could rest as on a basis. So the earth, which means all minerals, is composed of sunshine wrapped up in an envelope of terminated or solid air.
This is true also of everything growing out of the earth from seeds. For otherwise there could be no growth. The sun must find something of its own In plants to flow into, or its rich flood of glorious light and heat would be poured forth in vain.
     Every particle of matter visible to our eyes has its little store of heat, and, undisturbed, it retains in a dormant, latent manner the qualities which in the parent sphere exist in a state of the highest activity. But dormant as are those qualities in the plant, the sun's rays can reach them and rouse them to answering life. In True Christian Religion, n. 504, we read that "A tree cannot receive anything which the heat of the sun introduces through the root, unless it grow warm and grow hot as to each one of its fibres; nor can the elements rise up through the root, unless each of its fibres, from the heat received, also breathe out heat and thus contribute to the passage."
     This waking up of the heat in the roots and, indeed, in every part of the plant, and its meeting and uniting itself with the sun's heat, is called reciprocal conjunction, in the Doctrines.
     In True Christian Religion, n. 99, we read that "there is a reciprocal conjunction of all things in the world that are fully conjoined with each other; such is the conjunction of the heat of the sun with, the heat of wood and of stone." As heat conjoins itself with heat in the world of matter, so love conjoins itself with love in the world of spirit-like conjoins itself with like.
     As soon as this conjunction takes place in the plant, the three different kinds of sap needed for the growth of the different parts rush in through the fibrils, rootlets, and roots, to perform their respective uses in the leaves, flowers, and fruit.
     This rushing flood acts according to the laws of gravitation, rightly understood.
     Use is the centre-actual use, or use in the effect, attracts matter with irresistible force and makes it gravitate, no matter how high, to the tops of the loftiest trees, because there is the point where it must perform its use, or, what is the same thing, ultimate itself in the production of the seed. Thus it gravitates to its centre.
     This fair and lovely thing with its outreaching and supporting roots, its majestic stem, and graceful branches, whereon multitudes of beautiful leaves flutter and flowers bloom and fruits ripen, holds the same place in the vegetable kingdom that man, does in the animal.
     In the Doctrines it is often compared to man:
     "The earth when she first opens the seed, begins from the root, which is like a heart; from that it emits and transmits juice, like blood, and thus makes, as it were, a body furnished with members. The body is the stalk itself, and the branches and their twigs are its members."
     "The leaves which its puts forth immediately after birth are in the place of lungs, for as the heart without the lungs does not produce sense and motion, and by these vivify man, so the root does not cause the tree or shrub to vegetate without the leaves." (T. C. R. 585.)
     But this tree that are studying with its three-fold parts, of root, stem, and branches, each arranged in a trinal order is only a fair body visible to our earthly eyes and ready to minister to our earthly needs.
     What gives it real life and makes it a thing of beauty and a joy forever, is the effort flowing into it from the spiritual world to produce its seed, It is this effort of the vegetative soul in the use that pushes the sap up through myriads of receptacles, and arranges every part from the tiny fibril hidden away in the ground to the huge trunk rising proudly towards the sky, into harmonious form to facilitate this grand ultimation.

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     With what irresistible eagerness it moves on and up to the limit of its appointed use, carrying everything before it! How unerringly it chooses from the earth's abundance just the substances necessary for the nourishment of the tree.
     Who has ever understood the length and breath and height of this wonder, for who, from the days of the Ancient Church to the time of the LORD'S Second Coming, has ever really believed in the soul of a tree?
     The wonder increases with every step we take in an orderly study of it.
     First the wonderful simplicity of the instrument it employs to effect its purpose, which instrument is only a little receptacle or small body made by the sap, and destined to receive and transmit it; and then the astonishing variety of shapes into which the vegetative soul of the tree molds this receptacle to fit it to perform the varied uses that are perfectly subordinated to the one crowning use of the reproduction of the seed.
     When the tiny plant first begins to grow it is nothing but a soft mass, consisting of receptacles so minute as to be invisible to the naked eye. Life the seed itself, these little bodies have three coats or coverings. They contain a mass of albuminous matter, mixed with water, and they have also an incombustible material that has been likened to ashes after a piece of wood has been burned.
     Those parts of this soft mass that are destined to remain above ground have a matter in them called chlorophyll, capable of so reflecting the sun's light, as to give the green color to the leaves.
     But whatever may compose these receptacles, or be in them, of one thing there is an absolute certainty, that the soul of the plant has arranged them as they lie, and filled them with just the substances needed for the work to be done, and keeps them in just the right form for doing it, and never makes a mistake.
     It places at the tip of the stem a substance that keeps on constantly dividing and subdividing during the growing season-developing new forms called leaves and new growing points or buds, and so on till the limit of the plants use is reached. It places another set of growing receptacles at the tip of the root.
     This has no chlorophyll, but there is a cap over the tip of each root and rootlet to protect it while pushing along in the hard earth.
     This cap is made of comparatively large receptacles also produced from the growing root tip, and the substance composing them is tougher than that of the other parts, because of the use it subserves of keeping the tender parts behind it from being injured.
     Just follow the soft, delicate root as it creeps into the earth to prepare for the double use of supporting the stem above, and of providing nourishment for the whole plant.


     CHAPTER II.

     THE ROOT.

     THE growing forms or receptacles that by subdividing, cause the root to lengthen, are in the exterior. part of it called the bark. Of this we may be sure, because we read in The Angelic Wisdom concerning the Divine Love and the Divine Wisdom n. 314 that "vegetations are effected by means of the outer barks, the inner barks and the coats, making an effort through the coverings of the root continued about the stems and branches into the beginnings of the fruits and in like manner through the to the seed."
     It is at the tip of each root, just behind the root-cap, that the different receptacles are formed which constitute the outer and inner harks and coat, and then from these the other parts of the plant are produced in a beautiful order. How could it be otherwise than beautiful and orderly, seeing that the soul of the tree is, itself only a spiritual form through which a certain degree of the LORD'S life flows and acts?
     From the newest bark of the roots proceed the fibrils in countless numbers. Each one consists of a single row of minute bodies, whose walls are so thin that the water outside can pass through them readily, although this water contains in solution everything that the tree will need to perform its use. In obedience to the behests of the life within, they present their little mouths to the earth about them, and suck up the moisture it contains with the utmost eagerness.
     In times of drought when all the water, apparently, has evaporated, there still remains a minute portion, connected with each particle of mineral matter, which these tiny fibrils alone know how to extract.
     There are three kinds of juice which pass through these fibrils, the coarsest of which goes to the leaves, and also contributes to the general growth of the tree. The next goes to the pulp, and the finest to the seed.
     In the roots of a very large number of plants there is only one growing receptacle at the tip, just behind the root cap. Its shape is different from that of all the others, because it has a different use to perform. Its point is rounded like a little dome, but it becomes flattened toward its base into three sides, so that it presents the appearance of a three-sided pyramid with a rounded apex.
     It is the base of this pyramid that divides and keeps on subdividing into new forms, first on one side of this little pyramid, then on the second, and so on to the third in orderly succession.
     And, what is curious, the three receptacles, just cut off from the base of the apical one, do not lie on the same level, for the last or third is a little higher than the second, and the second a little higher than the first, so that a thread wound around the root in the line of this division would form a tiny spiral.
     In the growing season, when all the conditions are favorable, what intense activity; what rapid movement reign in this little world of roots! All the growing tips are at work for dear life pushing their way past or through all obstacles, seeking just the depth below that is required for the support of the trunk above, and spreading themselves abroad to correspond to the spread of the branches, and sending out fresh myriads of fibrils to replace decaying ones.
     Meanwhile the fibrils are sucking up the moisture with equal force. The tiny receptacles are all busy, some receiving the water and taking out of it what they need, others rapidly transmitting it to some point above where it has been called for, and all working with the utmost harmony in all the subordinate uses, as if they knew, as indeed they do, that this was the wisest way to facilitate the performance of the crowning use of the tree.
     It seems a humble place enough that the root holds-burrowing in the earth out of sight, seldom coming in for a share of the admiration that a noble tree excites, and with no beauty and grace of form to compensate for the lack of other advantages. But if the roots were endowed with the power of speech no doubt they would say- "We are content for we have two important uses to perform for the welfare of the tree above us."

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     Besides this humble as they are, they have been compared to something good in the character of human beings; for, "By 'the tree planted by the waters' (Jeremiah xvii, 7, 8) is understood the man with whom there are truths from the LORD. That it sends forth her roots by the river signifies the extension of intelligence from the spiritual man into the natural; this is said because a 'river' signifies intelligence, and because 'roots' are 'emitted' from the spiritual man into the natural." (A. E. 481.)
     This fact alone would give dignity to every thought concerning them, but there is something more and better still-they have been compared to principles that exist in the LORD Himself.
     "The root of David' signifies the Divine Truth. The LORD as to the human is called 'the root of David' because all Divine Truth is from Him, as all things also exist and subsist from their root. Hence He is also called 'the Root of Jesse.'" (A. E. 310, see also A. E. 175.)
STUDY OF THE TEMPLE 1887

STUDY OF THE TEMPLE              1887

     THE Temple at Jerusalem represented the Divine Human, the Word, Heaven, and the Church. This the LORD Himself teaches where He says: "Loose this Temple, and in three days I will raise it up. He spoke of the Temple of His Body." (John ii, 19, 21.) His Body is His Divine Human. It is also the Word, for "The Word was made flesh and dwelt among us" (John i, 14.). It is also Heaven and the Church, for these were made and exist by the Word.
     The study of the Temple at Jerusalem is of no value whatever except as it is under taken in the light of these Divine words of the LORD. The study of the mere literal description of the Temple constructs an uncouth building, unfit to be the abiding place of the LORD, obscure, misshapen, repellant. The study of the literal description from the internal sense introduces the student into a glorified structure, refulgent with light, of a heavenly form, a fit embodiment of all the principles of heaven, the veritable Temple of our God.
     It is necessary in this study to bear in mind the warning given at the very outset of the explanations of the internal sense of the historicals of the Word, that the arcana that lie concealed in them never can be seen so long as the mind, with the eye, is kept on the historicals, nor can they be revealed before, the mind is removed from the sense of the letter. Not only must corporeals die before man can be born anew or regenerated, but the body itself must die before man can come into heaven and see heavenly things. (A. C. 1408.) It is doubtless for this reason that so extremely little bearing upon the literal sense of the Word has been preserved. Of the very geography of the land of Canaan little is known definitely, however complete it may appear to be. It is not the LORD'S will that we should fix our minds so intently upon the ultimates of His Word, for we thereby overlook its internals. Else He could easily have preserved records which would remove all doubt as to the situation of towns and villages, the nature of the minerals, plants, and animals, the appearance, of Tabernacle and Temple; aye, and of His own Human.
     As it "is, Old Church scholars, who acknowledge no spirit within the letter of the Word, and thus devote all their energies to the dissection and examination of the literal sense, construct therefrom specimens of the Tabernacle and the Temple almost as numerous and varied as are the minds of these same scholars. And they are all of them as far from the true conception as Pithom and Raamses were from Jerusalem.
     It is next to impossible to construct a picture from the literal description of Tabernacle or Temple. Nor is it necessary. It is just as impossible to construct an accurate chronology from the data furnished in the letter of the Word. Nor is this necessary. The Word gives instruction relating to spiritual and celestial things, not to history, geography, or anthropology. This is frequently taught in the Writings and most clearly shewn in Arcana Coelestia, n. 7905. The literal sense is written to clothe the internal sense whether it agrees with actual historical facts or not.
     Indeed, it may be concluded that this disagreement of the letter with actual facts is partly for the purpose of assisting the sincere reader to abstract his mind from the letter and keep it intent on the spirit, for the historical is apt to hold the mind continually in the external sense and abstract it from the internal (see A. C. 7973, 4989, 3982, 2075, 2176, 2310, et al.), and it has been found by actual experience that the study of the Temple, in the light of the New Church, withdraws the mind from the literal description and keeps it fixed on the spiritual sense.
     We have an indication that the description of the Temple in 1 Kings is not literally exact, and how it is to be regarded, in a remark concerning the brazen sea. "The brazen sea was ten cubits from lip to lip, and five cubits in height, and thirty cubits in circumference (1 Kings vii, 23) in order that holy things might be signified by the numbers ten and five as well as by thirty, which number of the circumference indeed does not answer geometrically to the diameter, but still it involves what is signified by the circuit of that vessel." (A. C. 5291.)
     It is pretty generally acknowledged, pre-eminently in the arts, that suggestions of beauties or of ideas are often much more effective than their full expression, for spirit will supply what matter fails to declare. This is in accord with the principles underlying the world, and the Word by which it was created, that man should rise above externals, and love internals; that he should put off earthly and bodily things, and put on things spiritual and celestial an be elevated even to conjunction with the LORD Himself.
Notes and Reviews 1887

Notes and Reviews              1887

     IN the Christian Guardian, of Toronto, for April 27th, Mr. David Tice, of Minneapolis seeks to prove the charge of Swedenborg's insanity, by quoting freely from the supplement to the True Christian Religion.
Title Unspecified 1887

Title Unspecified              1887

     FROM Part 8 of the Concordance it appears that the term "Bible" is used only three times in all the Writings, and that in the Spiritual Diary. This seems to indicate, rather forcibly, that this term ought to give way to that of the "Scriptures," or "The Word."
Title Unspecified 1887

Title Unspecified              1887

     THE Memorial to the Rev. Jonathan Bayley, which consists of a cheap edition of his work, The Divine Word Opened, has been completed. The volume consists of six hundred and fifty-eight sages, to which are prefixed a portrait of the author, and twenty-seven pages of an interesting memoir from the pen of the Rev John Presland. The price is only one shilling and sixpence in England
Title Unspecified 1887

Title Unspecified              1887

     THE Alameda Argus (California) says, editorially, referring to one of the Rev. John Doughty's lectures in that town: "And to such of the hearers as have been accustomed every Sunday to prayers addressed to one God in the name of and for the sake of another God (always leaving the impression of at least two Gods), the grand old words Hear' O Israel! the LORD, our God, is one God and there is none other' must have come with new force and startling truth."

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If Mr. Doughty can send this truth home to the heart he will be doing missionary work indeed.
Title Unspecified 1887

Title Unspecified              1887

     BEFORE Part 8 of the Concordance appeared, probably few of our young New Church wives knew the significance of the ring placed on their hands by their husbands at the marriage ceremony; but from the very interesting entries under "Betroth," they have learned that this ceremony of placing the ring on the hand of the wife comes to us from ancient times, when correspondences were known; for a ring "signifies what is confirmative of power in the house." So when the bridegroom places the ring on the hand of the wife, he thereby signifies the transference of his power in the house to her. Thereafter she is the mistress of his house, having charge of the household.
Title Unspecified 1887

Title Unspecified              1887

     IN an unsigned article in New Jerusalem Tidings for May, headed "Half Way to the New Church," is the following true and well-expressed paragraph: "And the bitterest enemies of the New Church are among those who have a sort of surface knowledge of its Doctrines." Among such men are those who are happy to be freed from the fear of a physical hell-fire; but beyond this they are unwilling to go and are bitter against those who, from the Writings, show up the innate deviltry of human nature, in contrast to the popular and false "innate nobleness of human nature." A good many men, when once convinced that they will not roast in the torments of an actual fire, dislike exceedingly to have anything further said on the subject.
Title Unspecified 1887

Title Unspecified              1887

     THE American Swedenborg Printing and Publishing Society report a year of prosperity, the sales of the year nearly doubling those of last, and one thousand three hundred and sixty dollars having been added to the treasury by donations. Of the sales, those of the Latin reprints amounted to seven hundred and thirty-four dollars and eighty-six cents. Three hundred and eighty-four of the Latin volumes, and sixty-three of the smaller works, in paper, were sold, and enough money is now on hand to bring out the Four Leading Doctrines in Latin, which is at present about one-third stereotyped. A cheap edition of Divine Love and Wisdom, in English will be out soon. The translation of the Heavenly Doctrine into the Dutch language is made and nearly ready for the printing press.
Title Unspecified 1887

Title Unspecified              1887

     THE very neat and tasteful edition of the Divine Love and Wisdom, which the "Swedenborg Society, British and Foreign," published last year, has been followed by a new publication of The Intercourse of the Soul and the Body, and of the Summary Exposition of the Internal Sense of the Prophets and Psalms, both in the same attractive style as the Divine Love and Wisdom.
     The translation in both is quite faithful to the original. The Intercourse is the first work in which Mr. Potts's subdivision of numbers is adopted. The subdivisions are perfectly natural, and not only make reference so much easier, but by breaking long numbers up into paragraphs tend to give the mind that peculiar relief which not unfrequently arises from the short rest incidental to a new paragraph.
     The Summary Exposition of the Prophets and Psalms is doubly welcome in its new dress, since, despite its exceeding importance, it is but little known in the Church. It is to be hoped that this new edition will have a large sale, for it is invaluable in the reading as well as in the study of the prophetic Books of the Word of the Old Testament, and also of the Psalms of David.
Title Unspecified 1887

Title Unspecified              1887

     PROBABLY the best treatise on liberality ever published in the Church is presented in the May number of Neukirchenblatt where after an exposition of the falsity of what is popu1arly called liberality, follows this definition of true liberality:
     "True liberality consists in justice and brotherly love, and man acts in conformity with it when he is ready to serve and help every one in love. If he find some one in error neither brotherly love nor liberality demands a compliance with the error or a declaration that the false may also be true. True freedom exists where every one is granted an opportunity to express his opinion, but in case this opinion is false, when he is shown wherein it differs from the real truth. In this manner the brother can be freed from his error, and be led into the freedom of truth; as the LORD Himself saith: 'Then ye shall know the truth, and the Truth shall make you free.' True liberality must ever lead to the Truth, and thus to heavenly freedom. The true liberal guards the freedom of others as carefully as his own, for he knows that all progress and all enduring improvement can be effected only in freedom."
Title Unspecified 1887

Title Unspecified              1887

     THAT indefatigable producer of books, our old opponent and friend Dr. John Ellis, has favored us with another of five hundred and eleven pages, "published by the author," date, 1887; title The New Christianity, with a sub-title too long to quote. The first paragraph of the Preface will best describe the work: "The contents of this volume have been principally compiled from the author's previous works, viz.: The Avoidable Causes of Disease, and The Wine Question in the Light of the New Dispensation." The author only can tell why these two shelved books have been warmed over. It strikes us that the title of the last named is misleading. If it ever was a "question" it is so no longer. There is but one wine, and that is fermented. On this point all are agreed (excepting Dr. Ellis); even the "temperance" leaders have given it up as hopelessly untenable. Dr. Ellis again drags in his old charge that his opponents are guilty of "assumption," and, as in the past, is himself the most conspicuous example of that fault. His whole argument is founded on the assertion that alcohol is a poison, and when a man, who claims to write as a scientific man starts from this premise he shows that he has mistaken a hobby for science. It is a hopeless task to attempt to dismount a man who rides a hobby. He must get down of his own accord, and we hope that the day will come when the Doctor will go, not as at present, to confirm an idea which, according to his own confession originated in that corrupt tree, the Old Church, but to learn the truth, and that having learnt it he will see from it the harm his books have done to the ignorant, and will write a final one recanting all his old falsities.
Title Unspecified 1887

Title Unspecified              1887

     "THE Mind and Faith Cure movement is represented by at least one journal, Woman's World, quite a curiosity in its way. "The meaning of our title," it says, "is that in the paper, Woman's World, you may get an idea of the world as women would like it to be"-that is, some women. It is edited by a woman, and most of the contents are written by women, and these women, who call themselves "Metaphysicians," "Christian Healers," "Christian Scientists," etc., and who have a "College of Christian Science" and a "Metaphysical Science Association," endeavor, it seems, to heal all moral and physical diseases. They announce that they are "just wise enough to have learned what to tell and what to leave untold; just wise enough to practice toward our readers what we teach them, namely, that you can only recognize in print what you know already; you can only be told what you know," a wisdom certainly surpassing that of the ancients. They have a great deal to say about Truth, and about its power to heal, and their lofty conception of Truth finds utterance in sentences like these: "Let us adopt the simple and comfortable doctrine that we are made for Truth and in Truth; that all else is intrusion; that we recognize it by discomfort, and recognize Truth by the comfort and ease of mind it brings us." "Leave alone everything that harasses you or seems difficult. Believe only what you like and seems sweet to you." It seems that they have been studying Holcombism, and give a very cold shoulder to Major Christy's fights with the hells. These either "harass" the gentle woman worldlings, or "seem difficult" to them; but many expressions of Holcombism and a decidedly external symbolism "seem sweet" to them for there is much in the article which reminds one of Pseudo-celestialism and in the matter of symbolism Dr. Holcombe is appealed to as an authority. One of his poems also appears in Womans World by permission. Evil, they state is "nothing" to them, and evidently they make nothing of falses.

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Title Unspecified 1887

Title Unspecified              1887

     FULLY fifteen pages are devoted to the words "Beast" in Parts 7 and 8 of the Concordance, and these, together, with the six and a half pages on "Animal," make a compilation on the generals concerning this great subject, equivalent to over fifty-five pages of the New York edition of the Arcana. A merely cursory examination of the entries under either of these heads will suffice to convince the student that a new science of the Animal Kingdom is necessary, and that he has before him not only the principle which must underlie a true conception of such a science, but also the general classification of its subjects.
     Beasts signify in general affections, and, indeed, are created and exist from affection. (A. C. 143, 242, 246; A. E. 650.) "In the animal kingdom, not only man, but also every animal, even the smallest and the lowest of them is representative." (A. C. 3000.) The classification of beasts, therefore, must be according to the classification of affections. "Beasts are of two kinds, evil, because hurtful, and good, because gentle. The things in man which are evil are signified by such beasts as bears, wolves, dogs; those which are good and gentle, by good and gentle beasts, as bullocks, sheep, lambs, etc." (A. C. 45, 46, 143, etc.) In the Word-and the Word is the source of wisdom for angels and men-"by beasts are signified either affections or cupidities; affections of good, by gentle, useful, and clean beasts; affections of evil or cupidities, by fierce, useless, and unclean beasts." (A. C. 987, 9090, 9140, etc.)
     The beasts signifying good affections are again classified Into those which signify voluntary things, and those which signify intellectual things: "There are various kinds of beasts which signify voluntary things that are of good, as do lambs, sheep, kids, goats, bullocks, oxen; and there are also beasts by which intellectual things that are of truth are signified; namely horses mules, wild-asses, camels asses, and, in addition to these, birds." (A. C. 2781.) "All gentle and useful beasts which are mentioned in the Word signify, in the genuine sense, celestial things, which are of good, and spiritual things, which are of truth; and as there are various kinds of celestial things or goods, and consequently various kinds of spiritual things or truths one kind of beast has a different signification from another; thus one thing is signified by a lamb, another by a kid, another by a sheep, by a goat, by a rim, by a he-goat, by a bullock by an ox, and another again, by a horse and by a camel; and another also by birds; and still another by the beasts of the sea as whales and fishes. There are more kinds of celestial and spiritual things than can be enumerated. . . . . Every kind of good and every kind of truth contains innumerable Species. . . . The most universal kinds of rood and truth are what are represented by the animals which were offered in burnt-offerings and sacrifices." (A. C. 3519.)
     Good beasts are thus distinguished into these two classes, because heaven is distinguished into two kingdoms. "In heaven there are infinite varieties, and one society is not exactly similar to another, nor indeed one angel to another therefore heaven is distinguished generally, specifically, and particularly; generally into two kingdoms, specifically into three heavens, and particularly into innumerable societies." (H. H. 20). Similar is the distinction among beasts. The distinction into voluntary and intellectual classes, corresponding to the two kingdoms of heaven, is the general classification. The specific classification of beasts is given in the following: "The uses of all things that were created ascend by degrees from the ultimate to man, and through man to God, the Creator, from Whom Ultimates are all and single the things of the mineral kingdom. . . . Mediates are all and single the things of the vegetable kingdom. . . Firsts are all and single the things of the animal kingdom; the lowest herein are called worms and insects; the middle, birds and beasts: and the highest men: for in every kingdom are lowest, middle, and highest things, the lowest for there of the middle, and the middle for the use of the highest thus in order do the uses of all things that were created ascend from ultimates to man who is the first in order." (D. L. W. 65) Or, considering the animal kingdom apart from man, who has two higher degrees than beasts we have this threefold or "specific" classification: "There are three degrees of natural affections in man, and the same in beasts in the lowest degree are insects of various kinds in the higher are the flying creatures of heaven, and still higher are the beasts of the earth that were created from the beginning, the souls of which are good affections." (A. E. 1201. See also D. L. W. 80.)
     These few notes indicate the wealth of knowledge concerning the true science of the animal kingdom which is unfolded by means of the Concordance.
EMOTIONAL VICISSITUDES 1887

EMOTIONAL VICISSITUDES              1887

     A LOVE CHRONICLE RBY THE AUTHOR OF "AN EXPERIENCE," ETC.

     CHAPTER VII.

     An Old Old Story, but a Good One.

     THEIR last day's walk had been quite a long one, and Harry, after David's departure, returned to the hotel and went to bed. When he arose in the morning he looked out on a driving, dismal rain. A glance at the few summer boarders, a disconsolate and unhappy looking lot this morning, revealed the fact that no one whom he knew, or cared to know, was among them, so he retired to his room, after breakfast, and picked up the book David had left him. Its title, Conjugial Love, sent his thoughts back to Dolly, and it was an hour before he opened the book. When he did so the first thing he read was-he had opened the book at random:

     "It is said that the masculine cannot be changed into the feminine, nor the feminine into the masculine, and that therefore after death, the male is a male, and the female a female; but because it is not known in what the masculine essentially consists, and in what the feminine, therefore it shall here be briefly said the distinction consists essentially in this, that the inmost of the masculine is love, and the covering of this is wisdom, or, what is the same thing, that it is love veiled with wisdom; and that the inmost in the female is that wisdom of the male, and its covering is the love thence; but this love is feminine love, and is given by the LORD to the wife through the wisdom of the husband, and the former love is masculine love, and is the love of being wise, and is given by the LORD to the husband according to the reception of wisdom; from this it in that the male is the wisdom of love, and that the female is the love of that wisdom."
     It seemed to him that a dark, dense cloud had been swept from his mind, and a flood of light was pouring in.
     Things he had heard in his college days from his friend, Samuel Gray, others he had heard from dogmatic David; things that Dolly had said, and that he had carried idle and meaningless in his memory, all seemed to start into new life and clearer outline in this light. A man may know a great many facts on a subject, and especially concerning the New Church, but it is only when the living light comes to him that his facts seem to live. All was in confusion in Harry's mind now, but it was the confusion of hitherto disordered things moving into order, or rather standing out clearly in the new light. The first ray that had penetrated the clouds was "the male is the wisdom of love." In the flash of the new light he saw why it was that he had had the feeling that he was unsuited for Dolly-he had no wisdom, only facts. Ah! but the love of being wise "is given by the LORD to the husband according to the reception of wisdom." Perhaps he might receive that love! From whom? THE LORD! Each moment as the dark cloud receded, the bounds of his mental horizon expanded He was excited and paced the floor He could not remain quiet in this brilliant new world of light, activity, and love Again he opened the book, and, while walking, read:

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     "Love is thus the heat of the life of man, or his vital heat, the heat of the blood, and also its redness, are from nothing else; the fire of the angelic sun, which is pure love, does this."

     How the radiant light flashed out into the realms of science, sweeping away the dead, "learned theories!"
     He hurriedly turned a page, and his eyes lighted on the italicized words:
     "God is not the God of the dead, but of the living."
     "Every page is a revelation!" he exclaims aloud. Revelation? Revelation? What was that he had heard so often from his friends? "The Writings?" "The Second Coming of the LORD?" His nervous excitement left him now as suddenly as it had come, and he softly laid the book down, and sat with his face bowed in his hands. He had seen what many New Churchmen fail to see the God of the living had been addressing him in the printed words; the place whereon he stood was holy ground, and he humbly bowed, for the first time, before his LORD.


     CHAPTER VIII.

     Harry's Progress.

     HARRY remained at the hotel long enough to read the book that David had loaned him, and to re-read parts of it, thoughts of all things else, even of Dolly, though he felt that she was ever present too, for the time retired, and he read on with rapt delight. His many talks with David had so prepared his mind that when at last the clouds passed he could receive the light and experience a rest such as he had never before felt. David had always insisted that the Writings were a new and final revelation, and hence infallible Divine truth. Harry saw and accepted them as such and escaped that slough, into which so many New Churchmen fall, of regarding them as being about the Divine Truth, but not the Divine Truth itself. They were to him that they really are a Divine revelation-and he read with the restful sense that his critical faculties were not now required, that he had but to learn, not to doubt or question.
     He spent a week over this book, and then returned home. One of his first acts on his return was to send an order for as complete a set of the Writings as could he obtained, and his first visit was to the Rev. Mr. Mayworthy. He had been absent three weeks and did not know whether Dolly had gone home yet or not. He had an intense longing to see her again, but he curbed it with a strong hand. He felt that he must try himself in the new fait and learn much yet before he again attempted to win her, for the thoughts of giving her up had never entered his mind-even in the "old days;" his former state seemed very dark and old to him now.
     His resolve of submitting himself to a thorough trial in his new existence came near being utterly routed a few days after his return. He was on his way to the Post-Office one morning, when, turning a corner, he saw Dolly and Miss Sedgwick a short distance ahead of him. His feelings pshaw! I can't describe his feelings; all the happiness of this world and the next seemed to centre in that little creature a few steps before him. With a tremendous effort he veiled the glorious fire that burned no that filled him with warmth and brilliant light-and then gaining her side, he lifted his hat and said-"Good morning." How weak that looks in cold type. But then words are nothing in themselves it is what they contain that gives them life. To him it was "good" and morning in a superb sense. Dolly said something in reply and so did Miss Cora, and they both shook hands with him Miss Cora showed that she was very glad to see him again and Miss Dolly-that she was a very well-behaved young lady indeed.
     When did you return?" she asked, very politely interested.
     "Three days ago," he replied.
     "Did Mr. Brown come with you?" asked Miss Cora, and then Harry explained how he and David had parted and also said that he was expecting a letter from him that morning and was on his way to the Post-Office to see if it had come. They, too, it seemed, were on their way to that place; and had no objections to his company. He found the expected letter and put it in his pocket without opening it, and walked with them as far as the cottage when Miss Cora asked, "Won't you come in?" It is needless to say he did not refuse. Once seated in the comfortable little parlor of the cottage, the various letters were produced, and after they had been read Miss Dolly asked:
     "Is there any news from David that we may hear?"
     "Why, yes," he replied smiling. "David seems to     have found an aim-but I'll read you what he writes." Then he read the following letter:

     "The man who sent for me was a friend, or rather an acquaintance, of mine named Roberts. He died the day after my arrival. His entire property, after paying his funeral expenses and doctor's bill, consists, aside from a few personal effects, of a manuscript novel, and a daughter-a child of about sixteen or seventeen. She is not 'property,' of course. I believe she is as good as she is beautiful. Poor child! she realizes her loss, and the helpless, pleading looks I saw in her brown eyes went to my tough heart. Her father's object in sending for me was to ask me to take his novel and find a publisher for it, as on it would depend whether Ella-that is her name-should be penniless or not. She has some wealthy kinsmen, but they ignored her father's appeals as they did mine, for I telegraphed to them the news of his death, but they did not reply. Not knowing what else to do with the poor little thing, I took her to Sam and Carrie and she is now in their care. They received her kindly and cheerfully. I have an immense admiration for Sam and Carrie. I fear the amount of money she will receive from the sale of the manuscript will be very small, in fact, nothing, for in my opinion, and I didn't want that opinion either, it is simply trash.
     "I fear that between the dismal rain and the Writings you must have passed a dreary day-after I left you, unless, indeed, the latter as usual, put you to sleep. Did they?"
     "Your friend,     DAVID BROWN."

     Harry folded his letter and put it in his pocket and then Miss Sedgwick said: "I wonder what kind of a girl she is?"
     "It is quite plain that David thinks a good deal of her," replied Harry. "From his slight description I should say that she was pretty and affectionate."
     "Wasn't it absurd," said Miss Sedgwick, laughing, "for such an impressionable man as he to write about his 'tough heart'?"
     "Now, Cora," he replied, "you don't mean to insinuate that our friend is animated by more than a charitable feeling to the poor orphan?"
     "Why, Henry Hale!" Miss Cora exclaimed with a most innocent face. "I haven't said any such a thing." Then, with a renewed look of interest, she turned to Dolly, who was sitting in a low arm chair, with her letter lying in her lap unfolded, which she was musingly contemplating, and asked, "Perhaps you can tell us something more about Mr. Brown's ward."
     "Carrie writes," replied contemplative Miss Wood "that Miss Roberts is not very pretty, is over twenty one years old, and that David has succeeded in getting a little advance money on the book which was very welcome to her."
     "But what does Carrie think of her?" persisted Miss Sedgwick.

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     "She does not say, but I do not believe that she quite likes her."
     "What makes you think so?"
     "She says that David calls nearly every evening, and when he talks of the New Church she listens with sweet interest."
     "Surely, that does not indicate dislike!" said Harry.
     "She underscores the word 'sweet.'"
     "Oh!"
     Nothing more was said about David and his ward, and pretty soon Miss Sedgwick asked Harry:
     "Did the Writings enable you to sleep through that rainy day which Mr. Brown mentions in his letter?"
     "No," he replied with a smile; "they rather had the opposite effect. I believe that what I read awakened me." He stole a furtive glance at Miss Wood, but she sat motionless with her hands folded, and did not seem to hear what he was saying. Cora, on the contrary, showed a vivid interest. "I am so glad!" said she. "Do you really believe at last?"
     "Yes, fully. David gave me a copy of Conjugial Love when he went away. The next morning, as he says in his letter, it rained dismally, and I was low spirited-very much so indeed. I opened the book, not very hopefully, I must say, and I had read but a passage when the light came. I cannot express it in any other words. Do you understand?"
     "Of course I understand. O Harry! I'm so glad! Will you come into the Church now?"
     "If I can. There is but one."
     Miss Sedgwick's joy at the news was unfeigned, and she did not conceal it in the least, but Miss Wood continued to have the appearance of not having heard what was said. My reason tells me that she did hear what was said, and it seems to me that she ought to have shown some satisfaction at it. But she didn't; she merely sat there looking perfectly indifferent.     However, I'm not going to begin scolding her at this late day-perhaps not believe him, and after what had happened his sudden conversion did bear a suspicious look. At any rate, he was baptized and became a member of the Society to which Mr. Mayworthy ministered. The event created a great deal of interest in the various circles of Columbia and was mentioned discreetly in the columns of the Banner of Liberty. The observant ones were all ready to exclaim in chorus, "I told you so!" but somehow the words hung fire, for Mr. Hale and Miss Wood did not seem to conduct themselves in the least that way. They neither sought nor avoided each other, and Columbia, as a whole, was inclined to be vexed at their conduct
           [TO BE CONTINUED.]
NEW CHURCH CHRISTMAS 1887

NEW CHURCH CHRISTMAS              1887

     EDITORS NEW CHURCH LIFE:-Allow me to express my surprise that my brief article in the Messenger, in which I advocated our keeping Christmas in commemoration of the Incarnation of our LORD, should have been the subject of no less than four critical articles, editorial and otherwise, in the April issue of the Life, and besides my surprise, my inability to see what any or all of these comments have to do with my proposition. I supposed I was stating only what all New Churchmen hold true, and none more than the editors of the Life, that the First and Second Coming of our LORD were definite historic events, and that as such and fraught with such immeasurable spiritual significance and importance they were eminently deserving of being commemorated with appropriate festivity in the Church which knows this significance That the "historic event" was to be celebrated apart from its significance or without regard to its meaning is a pure fiction of my critics. I surely said and intended nothing of the kind, and I am not a little puzzled to know why this charge should be so vehemently pressed against my, in purpose, entirely inoffensive article. Remembering what the Writings tell us about the use of the historicals of the Word, and also about, the "power that resides in ultimates," I concluded that the best way to fix spiritual principles in the memory and in the affections would be to fix the historical events which embody these principles, as is done in festival observances, in which case the festivals subserve a purpose similar to that of the letter of the Word itself, namely, in bringing spiritual faith into distinct and apprehensible natural forms in the ideas of the mind. (See T. C. R. 339:) "Faith in its essence is spiritual but in form natural, therefore in man it becomes spiritual-natural; for whatever is spiritual is received in what is natural, that man may possess it as something real," and the rest of the number.
     While I nowhere even suggested the withholding the proper spiritual instruction in connection with the historic celebration, I did contend that the spiritual contents of the two historic events are not the same, and that therefore it would only tend to confuse to commemorate-the two events in one festival. It is doing violence alike to the letter and the spirit of the Word to say that the Incarnation and Redemption are the same things as the LORD'S Coming in the clouds of heaven and the descent of the New Jerusalem. But when I see my simple assertion of the distinction existing between these events and my advocacy of their being distinctly commemorated, spoken of by the editor of the Life as an effort to "rend asunder the Divine and human essence of our LORD in the practice of New Church men," my heart fails me in any hope either to understand what the editor means or to make him understand what I mean.
     But before closing I must take decided issue with the writer in the same number of Life, who declares that "Christmas as a festival came into the primitive Christian Church from the preceding or Jewish Church (!). In the Jewish Church were three great festivals representing one Church, signifying the Divine work of man's liberation from hell and introduction into heaven." He then quotes at length (from A. C. 9294), showing from the Writings the meaning of the "three great feasts," and he adds (from A. C. 7893) the statement, "that the same feasts were retained (in the Christian Church) for the sake of heavenly life then and for the sake of doctrine, that they might then learn what charity and faith are." The only inference to be drawn from the writer's argument is that Christmas was one of the three great annual Jewish feasts, and one of these "same feasts" which were "retained" in the Christian Church. A little careful examination, on the part of the writer, of the letter of the Word in the passage here explained in the Writings would have shown him what I should have supposed any person at all familiar with the history of the ritual, either of the Jewish or Christian Church, already knew, that the "three great feasts" alluded to are those of the Unleavened Bread or the Passover the Feast of Weeks or of First Fruits, and the Feast of Tabernacles or of the Ingathering at the close of the year (Exodus xxiii 14-19) corresponding respectively to the Festivals of Easter of Pentecost, or Whitsunday and of Thanksgiving or Harvest Home in the observances of Christians. Thus we read (in Deuteronomy) "three times in a year shall all thy males appear before the LORD THY GOD in the place which He shall choose, in the feast of unleavened bread, and in the feast of weeks, and in the "feast of tabernacles, and they shall not appear before the LORD empty."

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While I admit, and have for many years in my efforts toward the introduction of proper religious festivals into our ritual called attention to this very passage as offering us a proper basis of authority in the Word for such observances, I cannot see the correctness of the statement in the Life that "Christmas as a festival came into the Christian Church from the preceding or Jewish Church." For as matter of fact the LORD'S Incarnation was not commemorated until after the event had occurred, although involved in all the prophecies and rituals of the Old Testament. Christmas was not one of the three great feasts, and thus could not be one of those "retained" from the Jewish by the Christian Church. But the distinctive character and importance of the Festival of the Incarnation of God is precisely what is here described in the Writings, namely, its signifying the LORTYS advent into the world. As in the Incarnation the LORD fulfilled the Word, so in the Feast of the LORD'S Advent the Church celebrates that means by which are made possible all those spiritual blessings represented by the Feasts of the Passover, of First Fruits, and of Tabernacles. Worthily is it called by Chrysostom, when we consider this its universal content and significance, the "Mother of Festivals."
     Finally, would be glad for my own satisfaction, and possibly ether readers also would be glad to know, what we are to understand to be the position of Life, or of my critics in its columns, regarding this question of keeping Christmas? If it is "derived from the Jewish Church," on which of the three annual feasts then ordained are we to celebrate it, at Easter, at Pentecost, or at "Thanksgiving"? Is the Second Coming of the LORD, which, as the editor of Life admits, was "proclaimed in the spiritual world" on the 19th of June, 1770 (T. C. R. 791), to be celebrated on Christmas Day, and is it one of the feasts "derived from the Jewish Church"? On the 19th of June are we not to celebrate the event which, according to the New Church Life (p. 61), was proclaimed by angels on that day, and this because such a celebration would be "to rend asunder the Divine and the Human essence of our LORD"? And in all its Festivals is the New Church to scrupulously avoid "impressing in the memory and in the affections the historical facts of the letter of the Word, lest, so doing, we should "carry the New Church back to the Old Church celebrations"?
     Very truly yours,- FRANK SEWALL.

     OUR correspondent's inability to see what the comments on his article have to do with his proposition, is certainly discouraging for the critic. The case looks hopeless. We supposed that we were sustaining the Messenger in the discussion of the point in question, and now we find our correspondent coolly ignoring the issue raised by himself, and directing attention to a matter not at all in dispute. No one doubts the value of historic facts in fixing spiritual principles in the memory, but the question is whether the use of memorial days must lie in their power for making a more distinct impression in the memory and in the affections of the historic fact thus brought to mind, or, whether the use of memorial days is not precisely the same as that of historic facts, namely that of impressing in the thought and in the affection the great spiritual truths embodied in the fact, or, as the point was stated (from A. C. 7893), that it lies in the occasion offered for heavenly life and for instruction in doctrines that men may learn what faith and charity are. As the Doctrine of the New Church is the only doctrine to be considered in this case, and as the Christmas celebration was the subject under discussion, we contended with the Messenger that this celebration offers a most fitting occasion for instruction in the Doctrine of the LORD'S Second Coming, inasmuch as this is the fullness and completion of is First Coming. We tried to show briefly that the separation of the two events in time furnishes no reason whatever for our separating them in end and purpose. And since this is the point at issue, and our correspondent has produced no argument that touches our position as we have stated it, we must decline to follow him in his evasive efforts to maintain his view of the matter.
     Our correspondent "takes issue" with us for saying that "Christmas as a Festival came into the primitive Christian Church from the preceding or Jewish Church," and claims that "the" only inference to be drawn from our argument is, that Christmas was one of the three great annual Jewish feasts, and one of those same feasts which were "retained" in the Christian Church. Eagerness to catch a fault in his critic has caused our correspondent to stumble at a straw. Of course, the absurdity of his position is his own due, and is only enhanced by his liberal instruction in matters which may be supposed to be somewhat familiar to students of the Word. We are free to admit, however, that the straw which caused our correspondent to stumble into his "only inference" was laid in his way by our carelessness. We ought not to have said, "Christmas as a Festival came into the primitive Christian Church, etc.," but "Christmas, as one of the three Great Festivals of the Christian Church, came, etc." This would have expressed more correctly what we intended to say, and would have saved our neighbor from drawing an absurd inference. We dissent emphatically from the notion that the Trine of great Festivals in the primitive Christian Church corresponding to the Trine in the Jewish Church, includes Thanksgiving or the Harvest Home. This notion is a mere inference of Old Church writers on the subject, and has no ground in the internal significance of the Church Festivals, derived from their representation of the LORD'S work of man's liberation from damnation. To omit Christmas from this time is to take the very life and meaning out of the series. And in regard to the Feast of Tabernacles, it is to be remarked that it was celebrated at the time of harvest in order that there might be a more full representation of heaven and heavenly life at that time, and, not on account of the natural harvest. As we are taught (in A. C. 9296): "By 'gladness of all on the occasion,' was joy such have who are in good from the thus such, as they have who are in heaven; for he who is in charity from the LORD is in heaven with the LORD. These are the things on account of which that feast [was instituted]." The times of the celebration of the Jewish Festivals have no necessary connection with the times of the celebration of the Christian Festivals in the New Church. This remark, taken in connection with what precedes, will indicate what reply we should be likely to give to the questions of our correspondent on this subject were we disposed to go into that matter at present. As for the rest it seems right that we should call our correspondent's attention to the impropriety, to say the least of ascribing to his critic a statement which he has not made. We did not say that Christmas was derived from the Jewish Church." In all discussions, and especially in discussions which aim at the attainment of a better understanding of the truth it is well to maintain a calm spirit, and not to mix things and especially not to raise much dust after the manner of certain unreasoning creatures of the earth.

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NEWS GLEANINGS 1887

NEWS GLEANINGS       Various       1887


NEW CHURCH LIFE.

A MONTHLY JOURNAL

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

     All communications must be addressed to Publishers New Church Life, No. 769 Corinthian Avenue, Philadelphia, Pa.

     In Great Britain subscriptions may be sent to
     Mr. S. WARREN POTTS, Book Steward, 61 Cathedral Street, Glasgow, Scotland.
     REV. R. J. TILSON, "Oakley," County Grove, Camberwell, London, S. E.
     MR. G. A. McQQUEEN, Crowhurst Road Colchester.
     MR. JAS. CALDWELL, 35 Diana Street, Walton, Liverpool.
     MR. C. E. SCHREDER, 13 Ashfield Terrace, New-castle-on-Tyne.
     Miss FLORENCE G. GIBBS, 54 Hillmartin Road, London, N.

     PHILADLPHIA, JUNE, 1887=117-118.

     CONTENTS.

     Editorial Notes, p. 81.-The Treasure (a Sermon), p. 82-Conversations on Education. p. 85.-Authority of Divine Truth, p. 86.-New Church Science, p. 87.-A Brief Treatise on the Tree, Chapters I, II, p. 88.-The Study of the Temple, p. 90.
     Notes and Reviews. p. 90.
     Emotional Vicissitudes, p. 92.
     The New Church Christmas, p. 94.
     News Gleanings, p. 96.-Births, Marriages, and Deaths, p. 96.
     AT HOME.

     Canada.-THE twenty-third anniversary of the Toronto, Ontario, Society was celebrated on the evening of the 5th of April; there was a large attendance, and addresses were made by Messrs. Martin, Carswell, Bowers, David, and Kelly.
     THE Canada Association will meet this year at Toronto on the 23d of June.
     THE Rev. G. Lawrence Allbut, of Palsey, Scotland, has accepted an invitation to minister to the Toronto Society for six months, the Rev. G. M. Davidson having, resigned.
     Massachusetts-THE closing exercises of the Convention's Theological School were held on May 11th. One student graduated.
     AT the annual meeting of the Roxbury Society seven new members were elected. The choir, excepting the organists, is made up of volunteers, coming from families outside of the church.
     New York.-ON April 27th the First German Society of Brooklyn, E. D., celebrated the completion of the third year of its existence, the occasion being a very joyous one. A collection for a building-fund was taken up and amounted to one hundred and thirty-four dollars and thirteen cents.
     THE annual meeting of the American-Swedenborg Printing and Publishing Society was held on May 10th.
     New Jersey.-THE ladies of the Vineland Society have raised over five hundred dollars this year for the Church treasury. The Reading Class is engaged with Divine Providence. The Rev. A. Roeder, pastor of the Society, has been elected chaplain of the Vineland Temperance Union.
     Pennsylvania-THE closing exercises of the Academy schools will be held as follows: On Wednesday, the Theological School and College Department; on Thursday, the Boys' School, Girls' School, and Primary Departments; and on Friday at the church on Cherry Street, Graduation Exercises in which all the departments will participate. Messrs. Enoch S. Price, C. T. Odhner, and F. E. Walchly will receive the degree of Bachelor of Arts.
     Bishop BENADE, of the General Church of Pennsylvania has authorized the following theological students of the Academy as candidates: Enoch S. Price, C. T. Odhner, F. E. Waelchly, E. S. Hyatt, W. H. Acton, N. D. Pendleton.
     ON May 30th, the last of the winter's series of Monday evening Doctrinal classes was held in the Advent Society. The subject was the glorification of the LORD as explained in the explication of Genesis in Arcana.
     Under a new arrangement a clergyman of the General Church of Pennsylvania will visit the Lancaster Society once in three months to preach and to administer the Sacraments.
     THE Pittsburgh Society are contemplating the erection of a brick school-house next to the church building. The school hitherto in the East End will then be removed to Alleghany.
     Ohio.-THE annual meeting of the Cincinnati Society was held May 2d, and the pastor's report showed that more work had been done during the past year than in any of the last twenty-one years. Nineteen new names were added to the roll of membership.
     Indiana.-THE Rev. H. Grant is taking active steps to affiliate with the ministers of Old Church denominations.
     Illinois.-On Easter seven adults and three children were baptized at the Van Beuren St. (Chicago) Temple; eleven persons were baptized and forty were received as members of the "Chicago Society."
     THE Rev. L. P. Mercer has been elected "leader" of a young people's doctrinal class of the society of which he is pastor.
     AN adult class is held every Sunday morning after services in the Van Beuren Street Church. Mr. C. C. Bonney is the leader.
     Michigan.-THE sixty-seventh session of the General Convention of the New Jerusalem will be held on June 9th, at Detroit.
     UPON the close of the meeting of the General Convention, that is, on June 14th the twenty-fifth meeting of the American Conference of New Church Ministers will be held in Detroit.
     Tennessee.-THE Society at Chattanooga now numbers twenty-six members, and is under the care of the Rev. J. P. Smith. Services are held every Sunday, and a doctrinal class meets regularly. Once a week "social prayer-meeting" is held.
     Kansas.-THE property of the Topeka Society is valued at ten thousand-dollars, against which is a debt of five-thousand four hundred and fifty dollars. Efforts are being made to pay this off and three thousand dollars have been pledged. The ladies have been giving social teas once a month at the houses of members of the Society. The young people raised two hundred dollars by means of a fair. The Sunday services are attended by from thirty-five to sixty people outside of the Society have asked the minister to establish a Sunday afternoon class that they may learn of the Doctrines.
     California.-THE Rev. John Doughty is delivering a course of weekly lectures on the "Leading Doctrines and Principles of the New Church Faith," at Alameda. These lectures began April 10th and will end with June 12th; one lecture being delivered every week.

     ABROAD

     Great Britain.-THE Walworth Road Society, established two years ago, has a neat meeting-place on one of the largest thoroughfares of South London.
     THE Rev. Thomas Mackereth, nine years minister of the Bolton Society, has resigned his position.
     THE address of the Rev. Frank Sewall is: Care S. L. Behrens, 80 Mitchel Street, Glasgow, Scotland.
     THE memorial stones of a school-building in memory of the Rev. James Boys for forty-six years pastor of the Society in Radcliffe, were laid on April 23d.
     Switzerland.-THE difficulties of the Swiss New Church Union, which were outlined in the Life for December and January, were laid before the courts. The Circuit Court of Appenzell has rendered its decision in favor of the party of Church Order, and this in spite of the fact that the opponents of Mr. Gorwitz had represented to the Court that they were loyal sons of the established Church, while he and his friends desired to separate from it and form a new sect.
     Russia.-The Doctrines were first introduced in Russia in 1783, and have been accepted by a number of the nobility. A society of readers of the Writings existed in Moscow as early as the ear 1785. According to Morning Light, the first public lecture on Swedenborg and his Works, in Russia, was arranged for delivery on April 23d(O. S.) of this year by Mr. C. E. Kerby. As Swedenborg's name is now widely known in that city, through the circulation of books and tracts in various languages, a numerous audience was expected. Whether the lecture was delivered has not yet been reported.
EDITORIAL NOTES 1887

EDITORIAL NOTES       Editor       1887




     BIRTHS, MARRIAGES, AND DEATHS.





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     Vol. VII.      PHILADELPHIA, JULY, 1887=118.     No. ?.
     IT is a rather remarkable fact that all the recognized ministers of the New Church in the United States, Canada, Great Britain, Australia, Sweden, Switzerland, France, and Denmark, read English. Mr. Potts's labors on the Concordance are therefore justly regarded as of universal use to the New Church on earth. The action of Convention in taking steps to enable the Rev. J. F. Potts to devote all his time to the completing and editing of the Concordance is most appropriate and opportune, and if like steps are taken in the countries named, the universality of the use performed by the Concordance will receive its fitting acknowledgment.
Title Unspecified 1887

Title Unspecified              1887

     "CONVENTION Sunday" has become the occasion for a strange ceremony. As New Church men from all parts of the United States and Canada are together on that day it is considered a fit occasion for them as brethren worshiping one common LORD to partake together of the Holy supper. But an element has been introduced, which if not put away, threatens to defeat the end had in view. Wine and must are both administered.
     In the Constitution of Convention this Doctrine is embodied: "Order cannot be maintained in the world without rulers, who shall observe all things that are done according to order and those done contrary to order. Rulers over the things among men which relate to heaven, or over ecclesiastical affairs, are called priests, and their office the priesthood." It would seem as if the priests administer the Holy Supper at Convention ignored the responsibility placed upon them in this law. As priests, observing that things are done according to order they should have convictions as to that order, and if they are convinced that fermented wine is the proper one to use at the Holy Supper, then they must be convinced that the introduction of must is disorderly. Their consequent duty is clear.
     The Holy Supper is pre-eminently a representative act, for which reason the very first words in the Doctrine concerning it are "Without information concerning the correspondences of natural things with spiritual, no one can know the uses of the Holy Supper (T. C. R. 698). The Divine Truth of the Wisdom of the LORD, represented by the wine of the Holy Supper, is that Divine Truth which the LORD in His Human acquired to Himself by victories over the hells. The wine should therefore be of a nature representative of this. Such a wine is fermented wine and by no means unfermented wine as is proved beyond dispute by the following:
     "If good conquers evil with its falsity is removed to the sides comparatively as sediment falls to the bottom of a vessel and good becomes as generous wine after fermentation and clear liquor, but if evil conquers, then good with its truth is removed to the sides, and becomes turbid and foul like unfermented wine and unfermented liquor. (D P. 284.)
WE MUST NOT BLASPHEME THE DIVINE TRUTH 1887

WE MUST NOT BLASPHEME THE DIVINE TRUTH       Rev. JOHN WHITEHEAD       1887

     "Thou shalt not curse God, and the prince in thy people thou shalt not execrate."-Exodus xxii, 27.

     "IN the internal sense of this chapter injuries brought in various ways into the truth of faith and the good of charity are treated of, and their emendation and restitution, as also the bringing of help if they are extinguished. Afterward instruction in the truths of faith is treated of, and lastly the state of man's life when he is in the good of charity." (A. C. 9123.) In the natural sense there are various external laws, some very curious but not applicable to society as now existing, but the internal sense is eternally applicable to man's spiritual life. Hence we are taught that some of these external laws are abrogated as to use at this day; some may be of use if people are so disposed, and still others ought altogether to be observed and done, and the law given in our text is classed among the latter. Hence the letter of this law as well as its spirit is a law of life to us at the present day. The LORD commands us as He did the Jews saying, "Thou shalt not curse God, and the prince in thy people thou shalt not execrate."
     The name "God" in the Word is used when the subject treated of is the Divine Truth and the name "JEHOVAH" is used when the Divine Good is treated of. "God," in the Hebrew tongue, means strength, and as it refers to the Divine Truth we can see that all spiritual strength is from the Divine Truth. This we are also taught in the True Christian Religion, where it is said:

     "Omnipotence, Omniscience, and Omnipresence belong to the Divine Wisdom [or Divine Truth] from the Divine Love, but not to the Divine Love by means of the Divine Wisdom; Love, with all and everything of it, flows into wisdom and resides in it as a king in his kingdom, or as a master in his house, and relinquishes a the government of justice to its judgment, and because "justice is of love and judgment is of wisdom, relinquishes all the government of love to its wisdom." (T. C. R. 50.)
     From this and other similar passages we can see that the administration of all the Divine Government is in the power of the Divine Truth, or, what is the same, the Divine Wisdom and to govern the Universe and all things therein the Divine Truth flows forth from the LORD and creates and afterward directs and governs all things even to the most minute. In the LORD'S government of men an element enters which does not enter into His government of inanimate things, and in vegetables and animals, viz: man's freedom and rationality, which faculties animals and the lower forms of creation do not possess. The LORD flows into man endows him with life and gifts him with free will or liberty and rationality, and from these he appears to possess life as his own, and to think and will from himself, and from these faculties he is man, and is differentiated from beasts. The LORD, in dealing with man, ever has regard "for these faculties, never violating them, hence in the laws of the Word spiritually understood many things refer to the preservation and use of these faculties in man.

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When these faculties are infringed upon and are in danger of destruction from various sources, the LORD gives the laws governing their preservation and restoration. In giving the laws of intercourse with our fellow-men these faculties and the laws governing them come constantly into play. In giving the laws of instruction and education they are seen to be founded on the laws for the preservation of our rationality and liberty, and we may say, in a word, that the LORD Himself is the Author and Giver of our rationality and liberty, He is their preserver from violation and injury, and this preservation is effected by the Divine Truth from the LORD.
     On the other hand, the danger of their destruction, their eternal enemies, are the self-love of man and his love of, the world, with all the evils generated therefrom. Hence, after giving various laws governing man's freedom and rationality, his instruction in the Truths of faith and the good of charity, etc., this chapter gives in a brief way the source of his preservation from evils and his instruction in the truths and goods of charity, and warns man against destroying in himself and others the source of these spiritual blessings, saying:
     "Thou shalt not curse God, and the prince in thy people thou shalt not execrate." God is the Divine Truth, the Word, the Word made flesh. "In the beginning was the Word, and the Word was with God, and God was the Word; all things were made by Him, and, without Him was not anything made that was made; and the Word became flesh and dwelt among us." He was Immanuel-God with us. The Divine Truth therefore creates and preserves in us all the good and true qualities that we possess, and the law of our text teaches us not to destroy the power of the Divine Truth, for at the same time we destroy all that is really, good and true in our nature and become slaves to the evils and falsities of hell.
     The word for "curse" literally means "to be light," "to make light," then "to lightly esteem," and thence "to vilify" and "to abuse and curse." In the external form the command "not to curse God" teaches us not to make light of the LORD'S name or to curse and swear by it, but in the spiritual sense it teaches us not to lightly esteem the Word or the Divine Truth, or to vilify, abuse, and blaspheme it, for by it all blessings are conferred on us; but by lightly esteeming, abusing, and blaspheming it, we turn away from the LORD and admit the influx of the hells, and they bring upon us evil and impure affections, they bind and enslave us to themselves, and thus curse us ,with their diabolical states. The LORD curses no one, but is merciful to all. To be cursed is to turn away from heavenly things and to turn to what is corporeal; it is disjunction or a turning away from good and truth. He who lightly esteems the Word, who rejects and opposes its interior principles in heart and life, even though he professes them with his mouth, turns himself away from the LORD. When he turns away from, lightly esteems, rejects, and reviles the Divine Truth, he spiritually curses God.
     It is also said, "And the prince in thy people thou shalt not execrate."
     The Hebrew word for "execrate" is another word which expresses the idea of cursing it has a similar meaning as the word translated "to curse," but seems rather stronger in its ordinary use, being "to abhor," "to detest." The word for "prince" literally means "one lifted up or exalted," hence not to execrate the prince in thy people signifies not to abhor detest and thus execrate the Doctrine of Divine Truth which ought to rule in the Church and in the lives of men. We are taught in explanation of these words that:
     "'Thou shalt not curse God' signifies not to blaspheme Divine Truths." (A. C. 9221.) "'And the prince in thy people thou shalt not execrate' signifies that neither should the doctrine of truth be blasphemed; as may appear from the signification of a 'prince,' that they are the primary truths of the Church; from the signification of 'people,' that they are those who are in truths of doctrine, and from the signification of 'execrate,' that it is to blaspheme." (A. C. 9222.)
     From this it may be seen that the Divine Truth proceeding from the LORD is not to be reviled or blasphemed, neither is the doctrine of Divine Truth, or the teaching of Divine Truth or the Truth put in forms that are adapted to the comprehension of men, which truths are Doctrine. In the New Church we have the Word from the LORD, and also Doctrine from the LORD, and neither of these is to be rejected, reviled, or blasphemed. Doctrine is given for the sake of instruction, it is given by the LORD Himself in forms adapted to be received by the human understanding, and yet, being given from the Word by the LORD Himself, it is Divine and True in every respect, and must not be despised or abused in any respect by the imperfect and erring faculties of men, who form their judgment in great measure from the fallacies and appearances of the senses, and from prejudices and self-derived intelligence. If the LORD has given freedom and rationality to men, man cannot abuse them and still possess them undefiled and pure. So also the fact of his possessing freedom and rationality does not make it right for him to abuse and revile those things from the LORD which alone can give him true rationality and liberty. If man in the exercise of his faculties cannot yet see the Divine Truth, he still abuses these faculties when he goes to the extreme of reviling and rejecting the LORD'S teachings. His true position should be to desire to see higher and higher truth, and endeavor to reach it; and if presented, and he cannot yet see it, he should hold the subject under consideration, and not reject and revile. The LORD creates and preserves man's freedom and rationality; man should reciprocally acknowledge the LORD'S right to guide, direct, and instruct, and respect His teaching and guidance. "Thou shalt not curse God, and the prince in thy people thou shalt not execrate."
     In the Christian World at large there is a widespread contempt for the Word. The learned men generally reject and despise it. In the Church, which professes to accept it as a Divine Revelation, its sacred narratives are made light of. Its records are amended and portions expunged by the self-derived intelligence and spurious good of men. Its precepts are rejected as practical rules of life, so that men generally at the present day spiritually, if not literally, curse God; that is, they despise and reject His Word as a Divine Revelation, Holy and Divine in every syllable, and as a rule of life for their instruction and guidance. It is similar with Doctrine from the Word. The doctrines of the Churches are altogether wrong. Their teachings are pernicious, and from their general reception true doctrine finds little acceptance in the world at large. The "prince in the people," that is, the primary truths of doctrine, are rejected; and primary falsities are set up in their place, and, from this state true freedom and rationality do not exist, true instruction is not received, and the LORD in His Second Coming finds little reception. The general state of the world is one of violation of the command: "The prince in thy people thou shalt not execrate."

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     The Hebrew word for "prince" literally means one lifted up," and it is according to order that there should be higher and lower governing principles in the mind of man, the higher should not be made light of nor be despised by the lower. God is above all, Omnipotent, Omniscient, and Omnipresent by His Divine Truth. The Divine Truth rules and governs the universe, and its rule, being from the Divine Good, is for the happiness and peace of all creatures, especially of man. To be ruled by the Divine Truth is to be governed by an all-wise and benevolent ruler who looks to our peace and happiness in all things, and hence it behooves us not in word or deed to do anything that tends to injure or destroy this government. But the world, by the perversion and rejection of the Word, has done much to destroy this government, and the LORD, in His ever-active solicitude for the preservation of man's freedom and rationality, and to restore it to order, has made His Second Coming, He has re-established the Word's Divinity and Holiness, He has revealed True Doctrine from His Word, and thus He has set up a Prince to rule His people. The rule of this Prince is to be the most beneficent government that ever existed on the earth, and of this government we read:
     "I saw in the night visions, and behold One like the Son of Man came with the clouds of the heavens. And there was given Him dominion and glory and a kingdom, and all people, nations, and languages shall serve Him. His dominion is an everlasting dominion, which shall not pass away, and His Kingdom that which shall not be destroyed." (Dan. vii, 13, 14.)
     The general sphere of the World follows us in the Church. After the Word is accepted in general as Divine Truth, and we thus in general cease to curse God, it takes a longer time to bring the Church to the acknowledgment that the Doctrine revealed to the New Church is Divine and true in every particular. If we have ceased to "curse God" it is some time before we cease to "execrate the Prince in thy people." Even after we acknowledge in general that the Word and Doctrine are Divine as we learn the particular truths that compose it, and find our natural evil dispositions and ideas aroused to opposition, we find within ourselves a disposition to execrate the Prince in thy people, for whatever in us opposes, and becomes angry, and vilifies any particular teaching of the LORD'S Divine Truth is a manifestation of our unregenerate disposition to revile and execrate the Divine Truth from the LORD, which is the "Prince in thy people."
     The Divine Truth in the form of Doctrine is a "Prince," it is "lifted up" above us, it is heavenly and from heaven, and John saw it represented as the Holy City New Jerusalem descending from God out of Heaven. It is holy, it is true, it is the LORD in His Second Coming, and the LORD in this Coming speaks to the rational man as in His First Coming He spake to the Jews; He speaks "as one having authority and not as the Scribes." The Jews became angry with the LORD because He spake positively and authoritatively, and so the world does not like the positive teachings of the LORD in His Second Coming. The Heavenly Doctrines teach positively, clearly, and plainly the truth, and they are not given forth as the speculations and opinions of men, hence men who are in the love of self-derived intelligence dislike and reject them. And because those who have learned to believe and love the Divine Truths of the LORD'S Second Coming speak with conviction and affirmation of the truth, acknowledging at the same time its Divine Source, they are yet accused by the world of being bigoted and self-opinionated, when yet the state is really the very opposite to this. The accusation however, is not really against the persons, but against the Divine Doctrine, which is positive and affirmative in its very nature, and which requires to be positively taught to have the effect which the LORD designed. If it were taught as mere speculation and human opinion, its Divine source would be concealed, and under such conditions, even if received, it would have no regenerating effect. The LORD said: "I am come in my Father's name, and ye receive me not; if another shall come in his own name him will ye receive. How can ye believe which receive honor one of another, and seek not the honor which cometh from God only?" (John v, 43,44.) If we carry this principle a little further, we shall find that in the Church, wherever the Heavenly Doctrines are strongly presented as the Divine Teachings, and men have firm convictions formed from these Heavenly Doctrines, and speak from a firm belief in them as Divine, a strong opposition arises, and when the opposition to the Divinity of the Doctrines is overcome, the opposition when continued takes such forms as accusing those who teach the Doctrines as being self-opinionated, self-righteous, as being in the love of dominion, as setting themselves up above other men, etc. Such accusations are no argument and are of no avail against Divine Truth and Divine Doctrine. The LORD governs and rules by Divine Truth. He has given the Heavenly Doctrines to His Church that these should rule and govern. He has lifted them up to the seat of government to give true peace and happiness to mankind, an opposition to them, whatever form it may assume, is a violation of the law: "Thou shalt not curse God, and the prince in thy people thou shalt not, execrate."
     The true order is plain and clear. The LORD is Divine Good and Divine Truth. By Divine Truth He rules and governs universe. To rule man He has given the given the Word and Divine Truth or Doctrine from the Word. This Doctrine is received by man's rational faculty. This faculty examines, considers, learns, sees, and understands the doctrine. Men are forms of the understanding. Through the rational faculty of men the truth is understood and propagated! The first and prime question to consider is simply and solely, "What do the Doctrines teach?" and this teaching should be obeyed. This is the only path to true peace and happiness in the Church; this is the only course to follow that we may avoid "cursing God and execrating the prince in thy people."
     It is said in the Arcana that this law must altogether be observed and done in the external form. This teaches, in regard to God, that we must not revile God or use His name in vain, and in regard to those in authority in the Church and in the State that we must not in word or deed do injury to them. We are taught in the Heavenly Doctrines that
     "It is impossible for order to be maintained in the world without governors to 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." Unless this were done the, human race would perish. The desire of ruling over others and of possessing their property being hereditary in every individual, and being the source whence all enmity, envying, hatred, revenge, deceit cruelty, and numerous other evils proceed, unless men, in the exercise of their prevailing inclinations, were, on the one hand restrained by the fear of the laws and the dread of punishment involving the loss of honor, of property, and of life as the necessary consequence of a course of evil, and on the other hand encouraged by the hope of honor and of gain, as the reward of well-doing, there would be an end of the human race."

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     It is also taught that "there should be order also among the governors themselves, lest any of them from caprice or ignorance should sanction evils which are contrary to order, and thereby destroy it. This is guarded against by the appointment of superior and inferior governors, among whom there is subordination."
     And, still further, in regard to our attitude toward these governors it is briefly said: "The King ought to be obeyed according to the laws of the realm, and by no means to be injured either by word or deed, for on this depends the public security." (H. D. 313-325.)
     We are therefore taught that order requires that there should be men lifted up to fill certain exalted functions of government. These should be selected on account of their fitness for the office. The office itself is a function of government, and is the LORD'S office for the preservation of order among men, and it does not belong to the officer. He is not to rule from his own, personal authority, but according to the law, and his fitness for the office is to be judged by his skill in the understanding of the law and his ability to faithfully execute it. And after he is appointed to the office, care must be taken lest in any manner his ability to perform his duties be injured. In our own country we see this Divine Caution constantly violated. When one is in office, or when there is a candidate for office, all kinds of misrepresentations and abuses are heaped upon him without regard to truth and justice. This breeds contempt for the officers of the law and through this for the law itself, whence come violations of it.
     Similar conditions exist on the spiritual plane. The natural states are reflected in our spiritual states. We need governors in spiritual things, and the LORD has revealed the order of these governors. If a contempt for the officer, and thence for the law, is generated by the abuse and misrepresentation of officers of the law, so will the same thing occur in the Church. Great care should be taken that men who understand the Doctrine of the Church are appointed to execute the functions of government that they may carry out its principles, and then care should be exercised lest by word or deed they be injured in the performance of their uses. Children and the simple in the Church see the function in the person. If the man who fills the function is vilified, abused, and condemned, the function or office which he fills suffers a corresponding depreciation. If a child's confidence in his parent, teacher, and master, or in the minister or priest, is injured or destroyed, a corresponding injury is inflicted on the child. The Church cannot be established and grow in him. This principle has not been sufficiently understood in the Church. Parents, by injudicious criticism of teachers and ministers in the presence of their children, have checked or destroyed the tender germs of the Church that were being implanted in them. To rectify or correct evils in the officials of the Church and of the country, the LORD has pointed out a far different means, viz.: the correction of evils and removal of incompetent officers through superior officers in the exercise of the laws of justice adopted by the Church.     Thus we see that the LORD has given us a successive series of principled and functions from Himself, down to the very ultimates by which we are governed, and by a willing submission to these Divine Truths He gifts us with all peace and happiness, and to introduce us into these blessed principles and guard us from their opposites, He says "Thou shalt not curse God and the prince in thy people thou shalt not execrate."-Amen.
BRIEF TREATISE ON THE TREE 1887

BRIEF TREATISE ON THE TREE              1887

     CHAPTER III.

     THE STEM.

     WHILE the roots have been busy pushing themselves down into the ground, the stem has been developing in the opposite direction, up into the light and air. More of beauty and order and harmony are visible to our eyes in this growth than in that of the roots. The stem in lengthening throws out leaves in abundance; in rich profusion, and in great variety of arrangement, but never in a haphazard way. Indeed, so exact is the order of their growth that it may be expressed in mathematical terms.
     From the growing point are developed the receptacles that at once begin to take the forms required to constitute, first, the bark with its "outer and inner bark and coat," then the wood with its three "compaginations of filaments," while the sap, like the blood in the human body, brings the material necessary to build up all these parts, and then to fill them with just what they need for the use they have to perform. That the sap is to the plant, what the blood is to the human body, we read in True Christian Religion, n. 585:
     "When the earth first opens the seed, it begins from the root, which is a kind of heart; from this it emits and transmits sap, like blood, and so makes, as it were, a body provided with members; its body is the atom itself, and the branches and their branchlets are its members."
     This growth is of wonderful variety, according to the use that the plant is destined to perform.
     Some stems never get beyond the soft condition which is the first stage in the growth of all vegetation. These have only a limited term of life-one or two years at most. In other, longer-lived stems, a hard substance soon appears in the soft receptacles, coming from the bark by which it is formed. In one kind of growth this hard, woody substance is deposited in a circle around the soft central portion of the stem, which always remains softer than the woody ring outside of it; and each year the bark deposits a new layer of delicate receptacles outside of the last one, which has grown hard-thus forming concentric rings. Through these new ones the sap passes with great rapidity to all the parts of the plant. This soft new layer soon receives substances from the sap that render it hard and woody in its turn; and so the growth goes on, year after year. These are called "outside growers."
     In still other stems the woody fibres, themselves, at first quite tender and delicate, come down from the first tuft of leaves through all parts of the soft stem in great apparent confusion. They go down as far as possible and curve out at last to the circumference of the stem. Year after year these new fibres descend, crowding and forcing their way among the old ones, down the trunk of the tree, and curving, in their turn, out to the circumference, till at last, after many years, there is no more room for fibres to go down, nor for sap to go up, and then the tree can live no longer. These are called "inside growers."
     But whether its duration be long or short, whether its growth be by means of descending fibres, or by concentric layers, one thing is true of every least receptacle in every part of the tree-it is thoroughly permeated by and perfectly obedient to the spiritual force that is building up the tree which force is caused by the effort to produce the fruit proper to its kind.

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     "A tree in its first origin is a seed in which is the effort to produce fruit. This effort, roused by heat, first produces a root, and from this a stalk or stem with branches and leaves, and, lastly, fruits, and so the effort to make fruit exists. From this it is manifest that the effort to produce fruit is perpetual in every progression even till it exists; for if this effort were to cease, the faculty of vegetating would instantly perish." (F. 16.)
     This effort to arrive at the production of the fruit is by no means inherent in the particles of matter that make a tree. They have it because they are terminated atmospheres which have transferred their activity to them, and this activity becomes, in the substance and matters of the earth, the conatus or effort to produce ends by means.
     This effort from a spiritual origin, when conjoined with substances and matters, produces force; and force, when acting together with substances and matters, produces motion.
     So we have three distinct modes of activity-effort, force, and motion-which are the conditions of all growth.
     They have their basis, their lowest resting-place, in the earth, which receives them constantly from the atmospheres to which they are imparted by the sun, which receives them constantly through the three heavens from the LORD, in Whom they exist as Infinite Love, Wisdom, and Power.
     In man these activities take the names of will, understanding, and operation.
     Behold, what a new life these truths infuse into the dead clods under our feet! We no longer think of them, but of the effort with which they are instinct to produce forms of beauty and use which shall present images of the LORD, of heaven, and of angels in this world.
     These three modes of activity, acting as one power in the earth, arrange each particle of matter in a plant so as most perfectly to fit it to receive the peculiar inflowing spiritual form.
     This must first be done, because life from the unseen world is received into the recipient material vessel in exact accord with the form of that vessel (C. L. 86):
     "That every subject receives influx according to its form may be illustrated by various things, as by the influx of heat and light from the sun into vegetables of every kind, each of which receives influx according to its form; thus every tree according to its form, every shrub according to its form, every herb and every grass according to its form: the influx is alike into all; but the reception, which is according to the form, causes every species to remain its species.
     "The same thing may also be illustrated by the influx into animals of every kind according to the form of each.
     "That the influx is according to the form of everything may also be seen by a rustic if he attends to the various instruments of sound, as pipes, flutes, trumpets, horns, and organs, which sound from being blown alike, or from a like influx of air according to their respective forms."
     This is plainly seen in the case of mankind. A human soul could not enter into and dwell in this world in any other form than the human.
     We can see then, why there are different plants and trees and why each one always produces its own kind and no other. It is because the controlling shaping, spiritual principle arranges the receptacles into different forms in the different species, and always keeps them in the same forms.
     This orderly progression from seed even to new seed in plants and trees is a wonderful index to the wonderful book of creation.
     In Divine Love and Wisdom, n. 314, we read that
     "In the forms of uses of the vegetable kingdom an image of creation appears in this, that they proceed from their firsts to their lasts, and from lasts to firsts. Their firsts are seeds, their lasts are stems clothed with bark, and by the bark, which is the last of the stems, they tend to seeds, which, as was said, are their firsts.
     "The stems, covered with bark, relate to the globe covered with earths, out of which the creation and formation of all uses exists.
     "That vegetations come by means of the outer barks and inner barks and coat, making an effort through the coverings of the roots, continued about the stems and the branches into the beginnings [initiamenla] of the fruits, and in like manner through the fruits into the seeds, is known to many."
     In the outside growers each new concentric ring, upon hardening, clasps all within it tightly, and so it comes about that, as the trunk gets larger, the inside layers of wood become so tightly compressed that very little sap can run through them. A principal use then of this central part is just to stand strongly up and bear the weight of all the branches above it, like the bones of the body.
     For it can no longer contribute as actively as before to the work that the tree is doing-however, it does contribute a little. For though the minute particles seem as fixed and rigid as those of the bones in the human body, they are still under the control of the effort-the conatus, that is, the very soul and life of the tree. That it does not contribute as much as before to the existence of the tree is seen in the case of trunks in which the centre has decayed, leaving only a hollow cylinder a few inches thick. Such trees live and put forth leaves and blossoms year after year, but never produce as perfect fruit as when the trunk was sound and entire.
     It is quite otherwise if the bark be removed. Cut away a strip of not more than a line in width entirely around the trunk, and it kills the tree as certainly as cutting it down, because the power and life of the tree resides in, and is expressed by, the bark.
     To what in ourselves could we liken this stem that expresses to our eyes so much majesty and strength, so much-often-of steadfastness and even of sublimity?
     "Affection springs from good, as a branch from its trunk." (A. C. 4231.)
     "Man's infancy is comparatively, like a tree's tender shoot, sprouting out of the earth from the seed; his childhood and youth are like that shoot growing into a stalk with its little branches," etc. D. P. 332.)
     Man himself, as to all the things of him, is like a tree. In the seed of this there is concealed, as it were, the end intention, and purpose of producing fruits; in these the seed corresponds to the will with man, in which, as was said, are those three things. Then the seed, from its interiors, springs out of the earth, and clothes itself with branches, twigs, and leaves, and thus prepares for itself means to the ends, which are fruits.

     [To be continued.]
GENERAL CONVENTION 1887

GENERAL CONVENTION              1887

     THE Sixty-seventh meeting of the General Convention was held in, the city of Detroit on Thursday, Friday, Saturday, and Sunday, June 9th to 12th.
     The hospitality of the Detroit Society, the absence of acrimony in the proceedings, and the general sphere of freedom which prevailed, contributed to make the meeting, on the whole very pleasant. But the time was all too short several important questions could not receive the consideration necessary for an intelligent and rational action on the part of the Convention.

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The tendency of shortening the meeting thus works a decided injury.
     Thirty-four ministers, fifty delegates, and two "members by election" were in attendance.
                                   Thursday.
     BY far the greater part of the first day was devoted to the reading of reports and communications, which give a general history of the Church in the United States, Canada, and also in Europe, during the past year. The leading events have been published in Life, and their enumeration is, therefore, omitted.
     At twelve 'o'clock noon, the Convention listened to the annual address of the President, the Rev. Chauncey Giles, the subject being, "The Relation of the New Church to the New Age."
     The Committee on Swedenborg's Manuscripts, Bishop Benade, Chairman, reported the progress made in the reprinting of the Writings in Latin, spoke of the Swedenborg Concordance, and, referring to Dr. Wilkinson's letter concerning the preservation of the Manuscripts and the resolutions of the General Church of Pennsylvania on the same subject, reported that two thousand dollars had been subscribed by the Academy of the New Church, and four hundred and eighty-one dollars and eighteen cents by members of the General Church of Pennsylvania, and recommended the adoption of a series of resolutions, quoted below.

                                   Thursday Afternoon.
     IN the afternoon, when the reading of reports was completed, Mr. J. Y. Scammon, of Illinois, moved that the Council of Ministers be requested to consider the question of establishing an order of "local ministers" for small circles who could not afford to engage the services, of a clergyman. He held that no one should be inducted into the ministry unless he could be supported. A clergyman, by his devotion to his calling, was unfitted for civil duties, and it was the Church's duty to support him in his office. But where this cannot be done provision ought to be made for a temporary supply, and he thought that this could be done by licensing "general ministers." He at the same time moved to refer to the General Council the amendments to the Constitution, which he had proposed at the last meeting of Convention and which provided that when an Association shall authorize its Presiding Minister, or Superintendent, as General Pastor ex officio, he shall be recognized as such by Convention; also that any title "assumed" by a minister or an officer of Convention, other than those named in the Constitution, should not be recognized by this body.
     The Vice-President, the Rev. John Worcester, who occupied the chair, announced that the most important business before the Convention at this time was the consideration of a series of resolutions which had been recommended by the Committee on Swedenborg's Manuscripts:

     Resolved, 1. That the Convention, impressed with the importance of completing the work of photo-lithographing the Manuscripts of Swedenborg, and bearing in mind the efficient co-operation in this work given by the brethren of the English Conference in former years, invites the General Conference of Great Britain to make common cause with the Convention, and to finish the work begun in 1867.
     Resolved, 2. That the Convention appoint a committee, consisting of at least one member from each Association, for the purpose of collecting subscriptions in aid of the work of photo-lithographing the remaining Manuscripts of Swedenborg.
     Resolved, 3. That the Convention recommends to the various Associations and other general bodies in its connection, the consideration of their active co-operation in this movement.
     Resolved, 4. That the Committee on the Manuscripts of Swedenborg be authorized to call to their aid such members of the Church, and to engage such agents as may be needed; and when in their judgment sufficient funds shall have been collected to warrant a beginning of the work, to take measures for the completing of the photo-lithographing of the Manuscripts of Swedenborg.

     Upon concluding the reading of these resolutions, Mr. Benade said that when the letter of our venerable friend Dr. Wilkinson, appeared it seemed that now was the time, in Providence, to resume the work of preserving the manuscripts for which the Committee had been created, and for which it had intentionally been kept in existence for a number of years past. If the work is resumed, it ought to be completed. When the Committee originally entered upon the work they met with little encouragement. They received only eighteen subscriptions of one hundred and fifty-five dollars each.
     The Trustees of the Rotch Fund, after some negotiation, loaned two thousand five hundred dollars, which were to be returned in the proceeds of the sale of copies of the manuscripts. But this arrangement came to naught. The agreement contained a proviso that none but scientific works, left in manuscript by Emanuel Swedenborg, should be published. But in the Divine Providence this proviso was overruled, and with their consent. When the amount which had been loaned was consumed, the English brethren were prepared to take up the work. They were differently minded; they held that it was more important that the Theological Writings should be preserved, and contributed their money for this purpose. Next a proposition was made and adopted for the Americans to exchange some of their copies of the scientific MSS. for some of the copies of the theological MSS. published with the aid of the English brethren, the result being sets of ten volumes each.
     So far as is known, the principal MSS. still in existence that have not been photo-lithographed are the Arcana Coelestia (all but part of the first volume), the Diarium Spirituale, and the Adversaria.
     It is important that the Diarium be copied, as it is very difficult to read.
     Mr. Benade here took occasion to relate an interview he had with the late Mr. Wrightson, of England, who took great pains to collect original editions of the Writings, and had many of them and of the reprints, handsomely bound at his own expense. This gentleman spent years in copying out the Diary, and had his copy elegantly and expensively bound. He had a peculiar affection for this work, and told Mr. Benade that he believed what Swedenborg said about ultimating by hand, and that he took great pleasure in anticipating a meeting with Swedenborg in the other world, who would then see him (Mr. Wrightson) covered all over with the Diary.
     As to the probable cost involved, Mr. Benade could not say what it would amount to. Nor could he tell whether the work could now be done in Sweden. The expenses would probably be greater than before. The speaker then gave the history of the photo-lithograph mg of the MSS. under Dr. Tafel's editorship, substantially as reported in the sixty-first Journal of the General
Church of Pennsylvania. The work may consume a year or two. The LORD will provide all the means to complete the work. Let all not only vote for the resolutions, but contribute of their means for the doing of the work, for they will then do, their share in a use which the Church needs now and which will exist in all coming time. The manuscripts are of incalculable value to us. We shall from time to time need new editions each of which must undergo a revision, based upon the original manuscripts, so that future editions will become more and perfect.

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The preservation of the manuscripts of the Theological Writings is one of the first duties of the Church, for they are the Divine Revelation made by the LORD for the salvation of the human race.
     The Rev John Worcester said that if we can do it, it is our duty to engage in this work. He desired the Diarium particularly, as it contained important statements of truths differing in form from those in the other works.
     The Rev. S. H. Warren called, attention to the fact that without the photo-lithographs, which we now have, we should not possess the accurate Latin edition of Charity, Apocalypse Explained, and Divine Love and Divine Wisdom (from A. E.), published under Dr. Worcester's supervision. We are already greatly indebted to the photo-lithographed MSS., reaping substantial advantages. There is great urgent necessity to preserve the remaining MSS. The Swedenborg Society, British and Foreign, would be the best agency to procure them from the Stockholm Academy of Sciences, in whose possession most of them are, and which has had experience with the Swedenborg Society of a nature to show the honorable character of this Society, such, for instance, as the voluntary return of a manuscript which had long been in the possession of the Swedenborg Society under the mistaken presumption that it belonged to them.
     The Rev. James Reed was deeply impressed with the wonderful Providence that was watching over these invaluable MSS. They have been preserved for over a century until now it lies in our power to accurately transcribe them. It is wonderful to contemplate that a dozen scholars, although far removed from one another, can beat work on the same point in a manuscript at the same time, having the exact handwriting of the author before them
     The Rev. Louis H. Tafel urged that it was our duty to complete this work now. With every day the hand-writing grows less legible and the paper more yellow. When Dr. Rudolph Tafel supervised the copying of the MSS. seventeen years ago, there were instances in which time had effaced the writing and the deficiencies were supplied by the editor, who, from the nature of the case, had to guess at them.
     Mr. Scammon also said that there was no time to be lost, and that the work should be begun at once. He was in Stockholm in the years 1858 and 1859 with Messrs. Kahl and Immanuel Tafel, and knew of the favorable feeling entertained there for our use of the MSS.
     After some modifications the resolutions were unanimously adopted in the form given above.

                                   Friday Morning.
     THE General Council reported adversely the amendments proposed by Mr. Scammon a year ago, deeming the second one "inexpedient."
     Mr. Scammon, of Illinois, moved to refer these matters to the next Convention. He claimed that the General Council had given them no consideration; that it had not spent more than five minutes on them; that it was averse to having any discussion "that would tread on toes of any one." This was not freedom. He claimed that no one was to assume the guardianship over the Convention, or to create public opinion. He wanted freedom for every one to assert his individuality. Persuasion was not of the New Church. There was no time now to discuss this matter, hence his motion of reference. He claimed that the history of the amendment of the Constitution was not a history of freedom. At the Chicago Convention in the year 1881 the Committee of Ministers had agreed upon the article on the ministry and reported on the last day and every one seemed pleased that the ministers had been unanimous, and so it was adopted. "Mr. C. C. Bonney, of the Illinois Association, in a gush of benevolence swallowed it whole." So in Cincinnati, in 1882, Dr. Hibbard said that all had agreed to the Constitution as amended, and all had to accept it. The present Constitution was in many respects good. The speaker was willing that Pennsylvania should have a Bishop, or a Pope, or a King, but he was unwilling to have it reported to Convention. He wanted no interference.
     Bishop Benade of Pennsylvania, rose to a point of order. The amendment of the Constitution does not bring before the Convention the General Church of Pennsylvania.
     The Rev. W. A. Hinkley, of Massachusetts, also rose to a point of order. A motion to refer is not debatable.
     Mr. Scammon: "Yes it is, for the purpose of giving reasons for the reference." He then repeated his argument (?) that the report of an Association that its General Pastor is given the title of Bishop is an "intrusion," an "interference," etc., etc., in the Convention. He insisted on calling that an "assumption" on the part of an office-bearer which is in reality the Church's gift to him. He imagined that the Old Church falsity concerning Apostolic Succession was somewhere in the Convention, and said that in the past fifty years all trouble arose from priestly encroachments. After arguing in effect that no Association should do anything that had not been discussed and decided by Convention, he added with an emphatic "protest against anything that am others freedom."
     The Rev. J. C. Ager, of New York, thought the present as good a time as ever to consider the questions involved; they had been before the Church two or three years.
     The motion to refer was laid on the table.
     The remainder of the morning was consumed in discussing the interests of the Board of Publication, the principal of which is the Messenger. The publishing business has yielded a profit, though were it not for voluntary assistance the Messenger would show a deficit. A great deal was said about the Messenger, the sum of it all being that although it had improved in some respects, it was to become a perfect paper, commanding the best talent of the Church, giving Church news more completely, printed in most approved style, and not to be considered a commercial enterprise. All this required money.
     But there was one very important requirement in the conducting of the Messenger which was not touched upon. It was claimed on this, as on all the occasions on which the Messenger has been talked of and the same statements about it made over and over again, that the Messenger is the teacher of three thousand people or more. A teacher of such importance ought not only to be placed in such a position that he can devote his entire time and attention to this work, but he ought to be held to his responsibility to the Divine Law, and Doctrine of the Church. He ought to guard those whom he teaches from error and falsity and warn them against these. The editor of the Messenger, however, is required to perform pastoral duty to two societies while at the same time conducting the paper. "The fact of this paper being the organ of the Convention leads in the minds of many to the absurd notion that therefore all shades of opinions represented in Convention should be voiced by the Messenger. It is the want of a clear-cut, decided expression of Divine Truth that is at the root of much of the dissatisfaction. While as organ of Convention it is the proper medium for the publication of various official documents of the Convention, of its component bodies, and of its officers, and while a free discussion of all manner of subjects in the light of the New Church should receive from, the priestly function of the editor as the teacher of truth which leads to good requires that he should on all these matters enunciate that Truth with no uncertain sound.

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The solemn duty of the priest of a particular Church is, not to reflect the opinions of the members of his Church and to teach and do what they want him to do, but to proclaim the LORD'S Divine Truth according to the best of his understanding of it. And the priest-editor of a National Church is under the same responsibly.

                                   Friday Afternoon.
     FRIDAY afternoon was devoted to the cause of Missions. The Board of Home and Foreign Missions reported that the amount contributed during the past year had been greater than ever before, $3,870.25 having been received and $2,900.65 expended.
     The Rev. Jabez Fox and the Rev. E. D. Daniels gave account of their respective evangelistic labors. Mr. Daniels dwelt especially upon the needs of Texas, delineating the character of the Texans as it appeared to him, and outlining a plan of future work there.
     Into the discussion which followed the evangelists' account, there entered several elements which made it appear rather like a meeting of the Old than of the New Church. The persuasive manner of calling for contributions to the cause of evangelization and urging people to increase these contributions, the attempts at enthusiasm, the disorder that ensued-delegates talking together in various parts of the church,-and which did not even quiet down when the President addressed the meeting-all produced a condition of things which was anything but what might be expected of a decorous meeting of men who are willing to be rationally convinced of the needs of the Church and of their duty in regard to them.
     There were other evidences of a lowering of the tone of the meeting. One delegate indulged in a vulgar phrase concerning the use of money, which was hailed with delight as a sally of wit. He continued his speech with a mixture of serious sentiments and attempts at humor, which culminated in the profane use of a phrase from the Sacred Scripture, to give both poignancy and weight to a concluding remark.
     A number of true ideas on the subject of contributions to Church uses were expressed, but they were for the most part brought forth in the persuasive sphere of the meeting and so contributed little to truly rational action.

                                   Saturday Morning.
     AFTER the roll had been called and the minutes of the previous days session read, the Rev. F. L. Higgins, of Topeka, Kansas, arose and stated that his Society had selected alternates for their delegation, Mrs. Higgins being one of them. None of the regular delegates from the Society were at Convention while this lady was, yet her name was not entered on the roll. He desired to know whether the delegates sent by a society should not be recognized by Convention? He moved that Mrs. Higgins's name be placed on the roll.
     A pause ensued after Mr. Higgins had spoken, which was broken by a member of Convention inquiring of the President whether this body had any choice in the matter?
     Instead of the President, a delegate from Illinois replied "Yes; the Convention can protect itself. If the admission of any delegate seem improper it can refuse to admit him or her." He then went on to give the position of Illinois Association on woman suffrage.
     Rev. Samuel M. Warren of Massachusetts, moved that the subject of accepting women delegates be referred to the Council of Ministers, to report the Doctrine of the Church. He considered it contrary to the Doctrine.
     Bishop Benade, in reply to an insinuation by a speaker that the Convention would admit the delegate, stated that they would find the representatives of the General Church of Pennsylvania condemn the admission of a woman delegate as disorderly.
     Mr. Higgins asked whether it was not possible to conceive of a New Church Society composed entirely of ladies, and whether such a Society would have to be debarred from representation in Convention? He also referred to the fact that in Kansas female franchise was in force. The Rev. C. H. Mann, of the New York Association, considered the motion to refer out of order. He read from the Constitution that the Convention consists "of all who acknowledge the Doctrines of the New Jerusalem as revealed by the LORD from His Word in the Writings of Emanuel Swedenborg, and who unite with this Body in performing the uses of the General Church," which, he claimed, left the Convention no choice but to admit the delegate in question.
     Mr. Warren stated that if the Constitution and By-Laws admitted woman delegates, they ought to be changed. In answer to Mr. Higgins's two arguments, he called attention to the condition of the political world in which there were things orderly and things disorderly. The marriage state is orderly. But in the present condition of the world some have the misfortune not to be married, and some are married, but not conjugially. A society composed entirely of men or entirely of women would be an exceptional case, and ought not to be made the foundation of a principle. It is the result of evil.
     The Rev. J. C. Ager, of New York, maintained that this was a question of interpretation of the Constitution, and not a question of woman's position in general.
     Mr. Scammon considered it a question of privilege, and declared the question of reference out of order.
     Another delegate thought that the Convention ought not to exclude the lady delegate.
     The Rev; Louis H. Tafel, of Pennsylvania, stated that the Convention was founded on the acknowledgment of the Heavenly Doctrines of the New Church: that these Doctrines declared woman's duties to be domestic, and     man's to be forensic. (C. L. 90, 91.) And he appealed to the members of Convention to let no mistaken idea of chivalry lead them to ignore their loyalty to the Doctrines.
     Mr. Sammon thought that the lady ought to be admitted now, although he was not in favor of the "principle," still the Convention ought to allow it, and then the whole question might be referred to the Council of Ministers.
     The Rev. Jabez Foz, of the Maryland Association, said that the directions of the Constitution ought to be obeyed, but that Mr. Scammon was mistaken as to the purport of the Constitution. The intention when it was adopted was to have delegates only of the male sex.
     Mr. Mann: "No sir!"
     Mr. Fox: "At the time of its adoption no one expressed the opinion that women should be admitted, and the uniform action in the past expresses the opinion of the Church on the subject
     Mr. Warren agreed with Mr. Fox. The Constitution implies the admission of male delegates only.
     Mr. Benade argued that the Convention ought not to take its interpretation of the Constitution from the custom of Societies and Associations, it is for the meeting to decide who are its members. All the members of the various bodies composing the Convention are members of the Convention and they determine the number of delegates. These delegates represent the women as well as the men, but a representative differs from one represented.

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To interpret the Constitution we may go back to our practice. We have never held that forensic duties are to be performed by women any more than that domestic duties are to be performed by men. The Convention as the most general body of the New Church in America should continue to apply the Doctrine to practice, and not turn the mind from the straight road of Truth, of the Divine Law revealed to us for our guidance. We must establish this Law as an act from the LORD. If we yield to the pressure from the world without, we shall introduce radical disorder. No reference of this question is necessary. This meeting can discuss the question and then vote in accordance with its conviction.
     Mr. W. N. Hobart, of Ohio, branded the view of the question which would exclude women delegates, as narrow. He saw no reason why some women were not better than some men. He thought the Convention would demean itself by refusing women delegates. Were they not as good members as the men?
     The Rev. John Whitehead, of Pennsylvania, in reply began by saying that considering the view which excludes women from discharging public duties, as narrow, was to adjudge the principle which led to this view as narrow, but that principle was promulgated by the LORD Himself in the Writings. He was about to proceed to quote the Divine Law on the subject, when he was ruled out of order by the President.
     Mr. Warren moved to lay the question of privilege on the table and to discuss the subject involved.
     Mr. Scammon maintained that this could not be done, that the question of privilege must be decided at once.
     Mr. Warren demanded whether members of Convention were to vote with or without understanding.
     Mr. Scammon next proceeded to explain how the law of the land had been interpreted, but
     Mr. Whitehead rose to a point of order, reminding the President of his ruling that the question was no longer debatable.
     The President, however; did not sustain the point; whereupon
     Mr. Whitehead called the attention of the Convention to the President's action in ruling the Law of the LORD out of order, and allowing the law of the land to be quoted.
     But the majority of Convention considered the law of the land so far superior to the Divine Law that, for the purpose of hearing it, the time for the election of officers having arrived, the order of the day was suspended.
     The previous question was moved on the grounds that the question of privilege should be decided at once, and that the discussion could be continued later, but Mr. Scammon asked the indulgence of the Convention to listen to the law of the land. Objection was made by Mr. Whitehead, but the majority of the Convention granted the indulgence and Mr. Scammon recited the decision of the Supreme Court on a question of citizenship, which had nothing whatever to do with the question before the Convention, which was not one of citizenship in the United States, but of loyalty to the Divine Teaching of the New Church.
     The previous question was now put and carried
     Before the vote on the question of privilege was taken Mr. Ager informed the Convention that this was a question of the language of the Constitution
     The motion was put and declared carried.
     Mr. Tafel called for the yeas and nays giving as his reason that he desired the record of those who favored "woman suffrage."
     A number of protests were heard, but as at least one fifth of he members present were in favor of the yeas and nays, they were called with the following result:
     YEAS
     Canada,-Rev. J. S. David, Mr. A. K. Roy, Mr. J. B. Mclachlan, Mr. Theo. Bellinger.
     Illinois.-Rev L. P. Mercer, Rev. S. C. Eby, Rev. H. H. Grant, Mr. J. Y. Scammon, Mr. Alex. Officer, Mr. R. A. Keyes, Dr. H. J. Carter, Dr. L. Pratt, Mr. A. B. Goddard.
     Maine.-Rev. W. B. Hayden.
     Maryland.-Rev. E. D. Daniels, Prof. H. C. Spencer.
     Massachusetts.-Rev. James Reed, Rev. J. K. Smyth, Rev. John Worcester, Rev. W. H. Hinkley, Rev. J. E. Werren, Mr. George T. Hawley, Mr. F. A. Dewson, Mr. S. W. Keene.
     Michigan.-Mr. Alexander Drysdale.
     New York.-Rev. J. C. Ager, Rev. C. H. Mann, Mr. John Ellis, Mr. A. E. Cerqua, Mr. J. R. Waters.
     Ohio.-Mr. Thomas H. Woodruff, Mr. W. N. Hobart, Mr. M. G. Browne, Mr. J. B. C. Moores.
     Topeke.-Rev F. L. Higgins, Mr. J. Goddard.
     Member by election.-Mr. Richard A. Lewis.

     NAYS

     Canada.-Rev. F. W. Tuerk, Rev. J. E. Bowers, Mr. Robert Carswell, Mr. C. A. Abrens.
     Illinois.-Rev. J. J. Lehnen, Mr. James M. Hill.
     Maryland.-Rev. Jabez Fox.
     Massachusetts-Rev. S. M. Warren, Rev. W. H. Mayhew, Mr. D. L. Webster, Mr. Augustus Webster.
     Michigan.-Rev A. F. Frost.
     New York.-Rev. S. S. Seward.
     Ohio.-Mr. P. B. Cabell Mr. C. S. Holmes, Mr. Milo B. Stevens, Mr. Lewis F. Rite, Mr. C. G. Smith.
     Pennsylvania.-Bishop Benade, Rev. Louis H. Tafel, Rev. W. F. Pendleton, Rev. E. J. E. Schreck, Rev. John Whitehead, Rev. Edward C. Bostock, Rev. Ellis I. Kirk, Mr. George A. Macbeth, Mr. Hugh L. Burnham.
     Connecticut.-Mr Henry G. Thompson.
     Member by election.-Mr. William McGeorge.


     Thus a majority of thirty-seven over a minority of twenty-nine decided to violate the LORD'S Law in regard to this important question. Mr. Roy and Mr. Daniels desired it to be understood that they were not voting for woman suffrage, and quite likely a number of those who voted for the admission of the woman delegate did so because they imagined that a literal interpretation of the Constitution required such a vote. If so, they evidently forgot for the time being that one of the first principles of the Church is to judge a just judgment, to interpret the statutory law of the Church as we are taught the Divine Law is to be interpreted,-according to the spirit and not according to the letter. The Constitution begins with the acknowledgment of the Writings, and this acknowledgment enters into each and every Article and Section of the Constitution and Its By-Laws, all of which ought therefore to be interpreted not according to appearance but according to the teaching of the Writings. And on this subject they say:

     "Since every law and every precept exists from the celestial and the spiritual, as from its true principal it follows that this law of marriage does so also, that the wife, because she acts from desire, which is of the proprium, and not so much from reason as the man, should be subject to the prudence of the man."-A. C. 266.
     "The wife cannot enter into the duties proper to the man, nor, on the other hand, the man into the duties proper to the wife, because they differ just as wisdom and its love or as thought and its affection, or as understanding and its will in the duties proper to the men understanding thought and wisdom take the lead, but in the duties proper to wives, will affection and love take the lead and the wife from the latter does her duty, and the man from the former does his; wherefore their duties from their own nature are diverse but still conjunctive in the successive series.
     "It is believed by many, that women can discharge the duties of men provided they are initiated into them from the earliest age in the manner that boys are. They may, indeed, be initiated into the exercise of them, but not into the judgment, on which the rectitude of the duties interiorly depends; wherefore those women who have been initiated into the duties of men are constrained in matters of judgment to consult the men, and then from their counsels, if they are free to decide as they please, they elect what favors their own love.

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     "It is also supposed by some that women are equally able to elevate the sight of their understanding into the sphere of light into which men do, and to view things in the same altitude; which opinion has been induced in them through the things written by certain learned authoresses; but these, when explored in the spiritual world in the presence of the authoresses, were found out to be, not of judgment and wisdom, but of ingenuity and grace; and the things which proceed from these two, from the elegance and neatness of the composition of the words, appear as if sublime and erudite, yet only in the presence of those who call all ingeniousness wisdom.
     "The reason that the men cannot enter into the duties proper to the women, and discharge them aright, is that they cannot enter into their affections, which are altogether distinct from the affections of the men.
     "Since the affections and the perceptions of the male sex are thus discriminate by creation and thence by nature, therefore among the statutes with the sons of Israel was also this: 'There shall not be the garment of a man upon a woman, or the garment of a woman upon a man, because this is abomination.-Deut. xxii, 5. The reason was, because all in the spiritual world are clothed according to their' affections, and the two affections of the woman and of the man cannot be united except between two, and never in an individual."-C. L. 175.

     Convention proceeded to the election of officers. The Rev. John Worcester was nominated, but expressed his disinclination to be elected. The Rev. Chauncey Giles was also nominated. Mr. Worcester received seventeen votes, and Mr. Giles fifty. The other officers were elected without opposition.

     Saturday Afternoon.

     HUGH L. BURNHAM, Esq., of the Pennsylvania Church, gave notice of an amendment to the Constitution to prevent any possible misinterpretation of the Constitution like the one made in the morning session, which, if carried still further, might result in the ordination of women as ministers, even of their consecration as General Pastors.
     On motion of Mr. Ager, Mr. Scammon's first proposed amendment to the Constitution was taken from the table.
     SECTION 5. When an Association consisting of not less than authorize its Presiding Minister or Superintendent as General three societies, and having not less then three ministers, shall authorize its Presiding Minister or Superintendent as General Pastor ex officio, his performance of the functions of that office under the sanction of said Association shall be reported and recognized by this Convention as similar functions performed under Section 4.     

     Mr. Ager moved its adoption.
     Mr. Worcester reminded the meeting that the General Council had recommended that the proposed amendment be not adopted. The reasons were patent. Under such a law two or three persons could form an association in any place and create a General Pastor. Under our Constitution greater order can be observed.
     Mr. Reed explained that under the rules, every General Pastor is enrolled in the Convention's list of ministers, and holds his office permanently. His fitness for the office receives the indorsement of Convention, and should he cease to be the General Pastor of an Association he can be sent by the Convention to a new field to perform the functions of his office. The order thus embodied in the Constitution all approve and consider the ideal order. Mr. Scammon's proposed amendment is essentially the same as the one proposed by the New York Association, who do not want the General Pastor to hold his office in the Church permanently, but desire to elect whomsoever they please to the office, the former incumbent ceasing to exercise any and all the functions of General Pastor upon the conclusion of his term of office as Presiding Minister. This is not in accord with the best ideal and order desired. The speaker was in favor of granting the New York Association freedom to carry out their views, if it could be done without incorporating them in the order of the Convention. It was not desirable to introduce into the Constitution anything to suit a particular case, better to make provision for it by a special vote than to modify the desirable order of the Church.
     Mr. Benade maintained that the New York Association could adopt the order it desires. There was no need of special legislation, and no necessity for altering the fundamental law of the Constitution to meet its wishes. In the year 1882 the Convention adopted, this resolution, which is still among its "Standing Recommendations:" "Associations are recommended to make such specified rules, under the general rules for the regulation of the ministry, as they may consider necessary or desirable." Under this ruling the New York Association can adopt its order.
     Mr. Ager inquired of Mr. Benade whether he would formulate a resolution to that effect?
     Mr. Benade replied in the negative, saying that the Constitution does not authorize such an order as the New York Association desires, but that the latter could act under the Recommendation. Let the New York Association take the responsibility of its views and not ask the Convention to assume it for them.
     Mr. Worcester stated that such action would not be under the rules of Convention but outside of them.
     Mr. Benade replied that it might not be, under an interpretation of the Constitution; there maybe other interpretations. Whether the Convention would sanction the order adopted by New York under the Recommendation was another question. If the Association is so disposed it can act under the Recommendation, but to adopt the proposed amendment would be to subvert the Constitution and to uproot the permanency of the General Pastorship.
     Mr. Seward thought that it would not have this effect, that under the proposed amendment other Associations could continue having a permanent General Pastor, while at the same time it would give New York and one or two other Associations an opportunity to do what they think proper. The present rules took away their freedom of action.
     Mr. Hinkley demanded what New York wanted that could not have under the Constitution.
     Mr. Ager answered that it desired by act of the Association to confer on the Presiding Minister during his incumbency of office the functions appertaining to a General Pastor, so that when he ceases to be a Presiding
Minister he becomes a Pastor again.     
     Mr. Warren: "Why cannot you do it now under the recommendation?"
     Mr. Ager: "Let the Constitution declare that we may. We are loyal members of the Convention, and want to abide by its Constitution."
     Mr. Reed said that according to the theory of the ministry held hitherto, the consecration of ordaining ministers was in the hands of the General Body, being performed only with its sanction. These ministers constituted the highest order, and in their selection the General Body had a determining voice. The consecration services had always been held at the meetings of the General Convention, forming an important part of them. The question involved in the proposed amendment was, Whether this right should continue to be exercised by the General Body? Is the Convention ready to delegate it to the Associations?

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New York wants to have the authority of providing for its need of a General Pastor by appointing him themselves without revision on the part of Convention. This was not the ideal order; the effect of it would be to degrade an office of supreme worth and dignity and place it on a level with the office of Pastor. It was most fitting that the tenure of this office should not be shifting, but should last as long as it is filled suitably. He thought that under the Constitution the New York Association could not act as they wished to, and that they ought not to be permitted to do so.
     Mr. Deweon stated that the only ecclesiastical function which the Convention now holds is to provide for a good and orderly ministry. If more and more latitude is to be permitted, why not at once strike out the whole section in the Constitution relating to the ministry? He had been glad in Chicago when the ministers had settled the order of the ministry. In its present form the Constitution leaves as much liberty as possible, unless all regulation of the ministry by Convention be dispensed with.
     Mr. Ager asked whether the proposed amendment would damage the ministry.
     Mr. Dewson thought it would, by giving Associations too great a latitude. He trusted the New York Association, but the effect on the whole would not be good. There was no reason why one of the New York ministers could not be invested with the office of General Pastor, unless, indeed, they were too modest.
     Mr. Scammon was of the opinion that the Convention was not prepared to vote. There had been in the debate what lawyers called pettifogging, which he thought it was not in order to use here. Members should be frank. There were two opinions in the Convention which have left their impress on the history of Convention. Its history was similar to that of a Territory. The Governor is appointed by the General Government, but when it is admitted into the Union it chooses its Governor itself. Formerly, the Convention appointed the ordaining ministers; this order is obsolete so far as concerns the larger Association. There is no occasion, in his mind, for the Convention to make ordaining ministers, except to preside over Convention and over the smaller Associations. The other Associations ought to elect their officers and determine the time of incumbency of their respective officers. He maintained that a General Pastor loses the function of the office at the expiration of the time for which he was elected, and in support of this read from the Doctrine of the Priesthood, incorporated in the Constitution, that "the honor of any employment is not in the person, but is adjoined to him according to the dignity of the thing which he administers and what is adjoined does not belong to the person himself, and is also separated with the employment." (H. D. 317.) "The republican doctrine of the country and of Swedenborg demands absolute State rights." There was no reason why the Convention should say to the New York Association that their officers should be for life.
     Mr. Dewson asked the speaker whether the ministers were the ministers of Convention or of the Association?
     Mr. Scammon replied that it was similar as with the Senators; they were elected by the States, but were the Senators of the United States in Congress. There was no reason why the Convention should dictate who were to be ordaining ministers.
     Mr. Warren interposed that no one proposed to have the Convention dictate.
     Mr. Scammon continued saying, that the power resided with the people, and that the minister receives his power from the people; that this was according to the well-known doctrine that influx was from firsts through ultimates into intermediates, and not otherwise. The people, therefore, were the ones to define the power of ministers. So the delegates are elected by the people, but when here they are the delegates of Convention.
     Mr. Worcester stated that there was only one thing which the President of the New York Association could not do-ordain ministers. He has the power to exercise all the other functions of a General Pastor. There is a reason for this exception-a minister when ordained becomes a minister of the Convention. It is unwise to give to an Association the power to create a General Pastor without any control by the Convention. If an Association is not willing to come before the Convention with its candidate, it ought not to have him.
     Mr. Parmelee spoke of Popery as being abominable. This amendment gave power to remove unsuitable persons from the office of General Pastor. If we are to have an order of Bishops who are permanent it will tend to fix their power.
     Mr. Warren asked the speaker whether the same principle did not apply to ministers in general?
     Mr. Mann said that those who opposed this amendment had much to say about its being disorderly. He favored it because of the disorders induced by the old system. If men are introduced into the General Pastorate for life, the changes in the Church bring about a state of affairs in which there are General Pastors without Associations in which to exercise their functions, and Associations without General Pastors. Such a state of affairs had existed in a number of instances. In Massachusetts there had for a long time been three Ordaining Ministers; in New York there were for a time two, and then none at all. This, he thought, was a disorder, but one that was forestalled by the amendment. It arose from considering the power as inhering in the persons. The office was attached to the man, and the function belonged to the office and not to the man-that was according to Doctrine. But while the New York Association sought to correct the disorder, they left other Associations in freedom to have their General Pastors invested for life.
     Mr. Scammon: "No!"
     Mr. Reed thought that Mr. Mann's remarks obscured the view of the situation. The state of things which Mr. Mann described does not, now exist, and it was not fair to cite it as a reason for a change in the new Constitution. The whole mischief was remedied by the Constitution as it stands, according to which a General Pastor can no longer exercise the functions of that office when he ceases to be the Presiding Minister of an Association. The question before Convention did not concern this point; it is this: "Should the Convention have a voice in the investiture of a man with the office of General Pastor, or should Associations create officers of the Convention without its sanction?" The officer by whom a man is ordained into the ministry is in a certain sense responsible to this body.
     Mr. Grant was under the impression that General Pastors remain such as long as they lived.
     Mr. Reed read the section of the Constitution bearing on the subject and said that they did not.
     Mr. Grant thought that one in an Association who had been a General Pastor would be the most likely per son to be elected Presiding Minister of the Association.
     Mr. Hinkley was of the opinion that if a General Pastor has the advantage of long experience in the office the Association could not do better than respect him and give him the office. He (the speaker) had inherited a hatred for Popery and priestcraft, but he had learned from the Doctrines that there must be order in the ministry.

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The present Constitution gave to the Associations all the authority they should have, and provided an order far from Popery or priestcraft. He was opposed to abolishing the General Pastorate or lowering its dignity.
     Bishop Benade did not agree with Mr. Reed that when a General Pastor ceased to be the Presiding Minister of an Association, that he was then no longer a General Pastor. The selection of another man to the office of Presiding Minister does not 'deprive the former incumbent of all his functions. They are still with him, but according to the provisions of the Constitution he does not exercise them until he is again elected Presiding Minister. Under the Divine Law there is no power in the Convention to deprive a minister of the functions of his office. And this is true of all the grades of the ministry, the introduction into the first of which is denominated by the Constitution, "Ordination," into the second, "Installation," and into the third "Investiture with the office." The powers and functions of these respective degrees remain with him who has been introduced into any of them as long as he remains in it, and he remains in the degree of the priesthood into which he has been introduced as long as he wills to, and as long as there are members of the Church who call upon him for the exercise of the powers and functions of his holy office.
     The ministry has been the subject of study and thought of members for years, of some of the members for many years. When the Committee to whom was referred the amendment of the article of the Constitution which relates to the ministry came together, they did so with the admonition to see what common ground all could meet on as brethren, so that all could act together. The Committee agreed upon the present order, and reported it to the Committee on Ecclesiastical Affairs, who adopted it unanimously.
     The speaker here desired to correct an impression. The title of "General Pastor" was selected not to be prescriptive, but descriptive; it was to be a general title which would cover all the particular titles which the various Associations desired for their respective General Pastors. This is involved in the standing recommendation that Associations "make such specific rules under the general rules for the regulation of the ministry;     as they may consider necessary or desirable." So York may have its "President," Illinois its "Superintendent," or Pennsylvania its "Bishop." The General Church of Pennsylvania has so interpreted the recommendation, and holds that the office, whatever the title is permanent. It has been said that the office of the ministry does not inhere in the man, and that therefore he cannot exercise its functions when not in a certain position. It does not inhere in the man, but it is adjoined to him, and remains adjoined until he of his own free will leaves the ministry. And no power in Convention or in any body of men can take it away1 from the man to whom in the Divine Providence it has been adjoined.
     The doctrine concerning the priesthood is, therefore, not what we have heard this afternoon.
     Thus it has also been stated that "all power is in ultimates" and it has been concluded that the people are the ultimates, and that therefore, all power resides with the people. This exposition of the Doctrine lacks this other principle that the power is from the LORD and that it is from Him in ultimates. Ultimates have not the power. The power is the LORD'S and it comes from Him alone. He ordains His ministers, and He does it through certain human instrumentalities. These instrumentalities are orderly forms when they acknowledge Him and live according to the Doctrine which He has given for their guidance, and when the Church as an organized form of Doctrine does its duty according to the same. Then the LORD acts and transfers the principles of the priesthood through the imposing hands of the officiating clergyman to him who has been prepared to receive them. This is the Doctrine.
     While it is true that under the Constitution the General Pastor is not in the exercise of the functions of his office except when presiding over the Convention or over an Association, the functions are not dead, and he need not be re-invested with the office when called upon again to preside over such a body. The powers and functions are latent with him, ready to be brought into play when required. With every man there are many powers which lie dormant at times, some for a long period, but they are with him and become manifest when their exercise is required.
     The speaker went on to say that Convention had struggled and striven too long for the present order, to have it overturned so soon, and appealed to the New York Association not to urge their amendment. "Hold the Constitution safe from invasion for a few years at least. Give it a fair trial. Let the New York Association construe the recommendation so that they can do what they wish to. For a few years try the Constitution. Try what has been drawn from the Doctrines and embodied in this form, and by honestly carrying out this order see whether you will not find it to be right. I am sure that if the New York Association will take the responsibility, under the recommendation, of carrying out their views, it will not be many years before they will come back to the order of the Convention."
     A Minister: "I should like to ask Mr. Benade whether a General Pastor would not have an advantage over other ministers in running for the office?"
     Mr. Benade: "I am very sorry that the gentleman has asked the question. The idea of the advantage of one man over another ought not to be brought up in connection with the ministry. It is an external idea. Let us keep such external thoughts as far from the sacredness of the priesthood as hell is from heaven." (General applause.)
     Mr. Warren stated that the Constitution is the result of a compromise of the widely divergent opinions held in Convention, the Committee which prepared it having labored on the principle of how far they could agree. The question troubling the New York Association was raised in the Committee and considered, and after consultation and conference the present Constitution was adopted. It is not that any one Association would want, but it was agreed to accept it so that all might live together in harmony.
     Mr. Ager inquired whether there was anything that Massachusetts wanted that it could not get under the Constitution.
     Mr. Warren in answer said that New York does not want anything that it cannot get. There is nothing prohibitory in the Constitution, it sets forth general principles. The principle of rotation in the General Pastorate goes to the very root of the existence of the ministry "
     Mr. Parmelee said that an Association can do any thing it desires provided the Convention sanctions it
     Mr. Warren replied that the Convention had not acted on any case which would show that it would not sanction what New York wanted. When the New York Association does what it wants to do, and the Convention disapproves of it, then a precedent will be established.

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Things have been done which the majority of Convention did not approve of, but they were suffered. The general principles now adopted allow great latitude. We have to live together, and for that reason we must have principles on which we can so live. These have been adopted unanimously. Do not again throw open a subject which has happily been settled, or it will launch us out upon a sea of discord, of which there would probably be no end for years. It was to satisfy the New York Association and as a concession to it that the proviso concerning General Pastors was inserted, that they should exercise the functions of their office only while acting as Presiding Minister of an Association or of Convention.
     Mr. Seward informed the speaker that he was mistaken. The Maryland Association had brought up the question a year previously; and it was in consequence of this that the Committee took it up. It was not a concession to the New York Association.
     Mr. Warren replied that he might be mistaken as to whether Maryland or New York made the point at the time but the representative of the New York Association on the Committee held to it and the concession was made to him.
     Mr. Seward insisted that the speaker was mistaken.
     Mr. Warren continued that the Constitution was the result of such concession, and the question was considered settled. This settlement of the questions concerning the order of the ministry was considered so important that he never saw a more joyous body of people than when it was announced in Convention. The speaker concluded with a plea to continue the present Constitution at least for another year.
     Mr. McGeorge spoke of the propriety of the debate being carried on mainly by the clergy, still he, as layman, had a profound interest in the settlement of the question. He considered Mr. Benade's suggestion a good one. A little more time ought to be granted to test the Constitution. No one had a greater love for freedom than he, but to leave open the question of the ministry was not freedom. He thought that if New York would go back in their history a few years, they would find reasons for not doing what they wanted to do. He could not tell what took place when the hands were laid upon the head of one who was being ordained or consecrated, but he felt that every proper check, every reasonable restraint should be used, for the church wanted good ministers. There were men who, being deficient shoemakers, or lawyers, or real estate agents, considered themselves called to the ministry, and unless they were held back by sheer force they would enter the ministry by-hook or by crook. Such being the case with the ordinary ministers, it was necessary to be particular about the General Pastorate. If the New York Association cannot find the right man for the office provided for by the Constitution, let them wait. In what way are they suffering? There are good General Pastors all about them who would officiate for them.
     Mr. Ager stated that the strongest plea made, was that the question was settled, and that the proposed amendment would unsettle it and was disorderly. This was news to him He considered no question definitely settled and he should be derelict in his duty if he did not speak according to his convictions. Pennsylvania and Massachusetts came together and settled the difficulty (Here the speaker was interrupted by cries of No! No!) He continued that he had not been present at the time of settlement, and when he did appear he found that New York had been left out in the cold. He conceded that the present Constitution was an immense gain over what had been. It was in the direction of home rule. For this he thanked the General Church of Pennsylvania. They got all they wanted, but the New York Association did not. The Association brought the matter up at last year's Convention, but the Convention decided adversely on its consideration on a technical rule. He thought this neither just nor wise. They had provided against a repetition of such a proceeding. The motion came in reality from a sister Association, and New York was referred to only because they took official action to bring the matter before Convention. The question was not settled, and would not be in a day. To raise the cry that it was "settled" was to introduce a bug-bear into Convention, and give it undue importance.
     The arguments about the proposed amendment introducing looseness in the affairs of the ministry were ill-advised. There is a fear that it will induce disorders, but how, or why, we are not told. Those who raised the fear could not tell. It was not true. Disorders like those which Mr. McGeorge spoke of creep in under the present order. No patent could be invented here to prevent the making of unfit ministers. Are unfit men any less likely to be ordained under the present Constitution than under the proposed system? In the New York Association they had had of late occasion for two ordinations. The action of the Association is the essential for the admission of a person into the ministry, the ceremony of ordination is the formal. In one case the action of the Association was all straight according to the Constitution's provisions. The candidate was then shipped to Pennsylvania and there things got wrong. [Mr. Ager evidently referred to the case of the Rev. W. H. Schliffer, a minister of the Convention, ordained in the year 1883, who on the recommendation of the New York Association, was recently again ordained by the Rev. Chauncey Giles, of Philadelphia, contrary to the principles of the Constitution, which recognizes only one ordination.] They could not supervise the ordination unless they sent someone to see that it was done properly, or unless a General Pastor were sent to them. The Associations make the ministers. That is a principle involved in another amendment [concerning the suspension of ministers] now before the Council of Ministers, and in which the principle of home rule is emphasized. The Associations make the ministers and unmake them and no others can complain. Under the present Constitution, what control has the Convention over ministers? None. An Association agrees upon the man they want to have made their General Pastor, they come before Convention with their request, it is referred to the Council of Ministers, which looks into the matter and reports it back to Convention. Whether the report be favorable or unfavorable is immaterial. If the Association wants the man, Convention sanctions his investiture and the act is performed [The speaker here evidently referred to the case of the Rev. Jabez Fox, reported in the year 1885. The late Rev Abiel Silver's consecration took place under similar circumstances.] The Convention yields in every instance and can do nothing more with the officer so created. Every minister is in a certain manner amenable to Convention. So and not otherwise is a General Pastor. If in the New York Association a General Pastor were made according to the Association's views; the Convention should discipline him if necessary. 'They were not advocate of disorder. There were many in Convention who had not begun to give the thought to the question of the ministry which they (the New Yorkers) had.
     "But, frankly," said the speaker, "we have not here discussed the real issue. Mr. Benade is the only one who has spoken openly and squarely on the real issue involved.

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The issue here is not a practical, but a doctrinal one. There are those in the Convention who hold to a prelatical or primal order of the ministry. These are opposed to the proposed amendment. Because the New York Association do not believe in a prelatical order but in a single order of the ministry they came here seeking relief. Cannot you trust us in New York to try the experiment for a few years? If we shall find that we are wrong we shall try to do away with it. If it is to be the settled doctrine of Convention that a Bishop is always a Bishop, I shall vote against it. We are kindly told that we have all the freedom that we ought to have. So you think. You have all the freedom you want. (Cries of "No!") Then strive for it. The New York Association is suffering from want of freedom. We are asked why the present state of affairs is not satisfactory. Because we cannot adopt the order that obtains in Convention. We do not believe in a prelatical order, and shall object to having it forced upon us."
     Mr. Worcester stated that he believes in the trinal order of the ministry. He is opposed to arrangements that can be used in a tyrannical way, but believes in order in the ministry. Still he thought the New York Association might try their experiment. He was sorry that the report of the General Council seemed to infringe on the liberty of any Association. He was ready to vote to authorize them to try their experiment, and suggested a resolution which he had prepared, which would grant special powers to the New York Association in accordance with their wishes.
     Mr. Scammon wanted them granted to the Illinois Association also.
     Mr. Parmelee wanted the same for the Maryland.
     Mr. Worcester thought that these Associations ought first to give reasons therefore, and express the desire for the action.
     Mr. Scammon stated that the desire of the Illinois Association was known, that because of existing conditions they had no Ordaining Minister. It came with no good grace for a member of Convention to say that there had been intimation from Illinois.
     Mr. Hinkley: "There has been no official notice from Illinois.
     Mr. Scammon: "We give the official notice."
     Mr. Dewson: "Are you the authorized spokesman for the Illinois Association?"
     Mr. Scammon replied emphatically in the affirmative.
     Mr. Dewson stated that after a long discussion the Convention was at last informed that the opposition wanted a change in the Constitution which goes to the very root of the ministry. First there was the question of accommodation to the New York Association, and then this question which strikes at the root of the order of the ministry. Mr. Ager had expressed himself as opposed to the order of the ministry as expressed in the Constitution.
     Mr. Ager denied this version of his statement and explained that he had said that his opposition grew out of the theory of the ministry held by members; that he "had not said that what prompted the New York Association was opposition to the Constitution. They asked the favor to work out a better method for performing their functions.
     Mr. Seward stated that they had come here to change the Constitution. All the other Associations were in freedom to carry out their views of order. The New York Association claimed this freedom for themselves.
     Mr. Worcester's motion, having been merely a suggestion, was withdrawn; and it was moved to lay on the table the motion to adopt the proposed amendment.
     The yeas and nays were called for by at least one-fifth of those present and resulted in a vote of thirty-five for and twenty-three against.

     YEAS

     Canada.-Tuerk, Bowers, Robinson, Roy, Ahrens, McLachlan, Bellinger.
     Illinois.-Hill, Pratt, A. E. Goddard.
     Massachusetts.-Reed, Warren, Smyth, Worcester, Hinkley, Mayhew, Werren, Webster, Hawley, Dewson.
     Michigan.-Frost, Hamilton.
     Ohio.-Cabell, Cheever, Moores, Hite.
     Pennsylvania.-Benade, Tafel, Pendleton, Schreck, Whitehead, Bostock, Kirk, Burnham.
     Connecticut.-Thompson.

     NAYS.

     Illinois.-Mercer, Eby, Grant, Lehnen, Scammon, Officer, Keyes.
     Maryland.-For, Parmelee, Daniels.
     New York.-Seward, Ager, Mann, Ellis.
     Ohio.-Woodruff, Hobart, Browne, Smith, Wagar.
     Kansas.-Higgins, J. F. Goddard, Mrs. Higgins.
     Member by decision.-McGeorge.


     Mr. Scammon gave notice that he would offer the same amendment next year.
     On behalf of Mr. Reed, who had to leave the meeting, Mr. Warren offered the following resolutions:
     WHEREAS, The Rev. John Faulkner Potts, who has been engaged for the last fifteen years in preparing a complete Concordance of the Theological Writings of Swedenborg, is now publishing the same through the generous instrumentality of the London Swedenborg Society, and
     WHEREAS, The numbers already published live evidence that the work is of exceeding great value, and fulfills the great expectation of it which has been previously entertained, therefore
     Resolved, That this Convention hereby puts on record its high appreciation of the value of the Concordance, and urges on its members the duty, which should also be esteemed a precious privilege, both on their own account and for the benefits ensuing to the whole Church, of subscribing to the numbers now appearing at regular intervals.
     Resolved, That we extend to Mr. Potts our warmest congratulations, and express our hope that his health may be spared, and that he will be enabled to bring his great work with all due expedition to a successful completion.

     To which, at the instance of Mr. Schreck, Mr. Warren added the following:

     Resolved, That the Chair appoint a committee of three to raise sufficient funds to enable the Rev. J. F. Potts to devote all his time to the completing and editing of the Concordance.

     This Committee consists of the Rev. Samuel M. Warren, "Hillside," Roxbury, Mass., the Rev. Louis H. Tafel, 832 Windsor Square, Philadelphia, Pa., and the Rev. John Whitehead, 6419 Aurelia Street, Pittsburgh, E. E., Pa.

     After listening to the address from the English Conference, and the President's reply thereto, the Convention adjourned.
     The Massachusetts Association has invited Convention to meet next year within its borders.
Temperance party 1887

Temperance party              1887

     THE Rev John Presland in a card in Morning Light takes a stand against the so-called Temperance party. We write "so-called" Temperance party because in reality it is in means, and especially in effect, the most intemperate party that perhaps ever existed. Mr. Presland's stand is firm yet guarded. We hope some day to see it unqualified and to see him joined by the other ministers of the New Church.

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EMOTIONAL VICISSITUDES 1887

EMOTIONAL VICISSITUDES              1887

     LOVE CHRONICLE, BY THE AUTHOR OF "AN EXPERIENCE," ETC.

     CHAPTER IX.

     A Revolution.

     SUMMER had run the course allowed it by the almanac makers, and serene autumn had taken its place. On the broad acres of farm-land that stretched around Columbia fields of corn, were ripening, and beneath the leaves of the vines on the south hillsides clustering bunches of grapes were purpling to the richness of the season of vintage; yellow pumpkins lay sprawling over the fields in lazy, fat indolence, looking up at the soft sky that hung over the country like a golden blue canopy; on all sides could be seen the abundance of the harvest season over which the September sun poured a great ocean of warm light. But though the sun beamed mildly on the good fruits of the harvest, and nature, work done, rested calm and peaceful, the goodly town of Columbia was in an uproar, or, as the weekly paper, the Banner of Liberty, put it: "Our city is shaven and the community is moved to its profoundest foundations by one of those mighty and momentous conflicts, fraught with tremendous consequences, by which a liberty-loving people determine the great problems and questions which surge up on the seething bosom of the majestic and on sweeping Century of enlightenment and progress, and it behooves our people," etc., etc., etc. The meaning of all this was, that Columbia had gone on one of those "temperance" sprees, as American towns are wont to do, and then react and go more or less on at spree of another kind and the Banner was steering itself carefully between the Scylla of the "religious element" and the Charybdis of the publicans by the rudder of big words. There was no doubt but that things were stirred up; solid men with bank accounts put their decanters out of sight and talked to each other, with never the ghost of a smile, of the great "problem." Each one at heart felt quite able to manage his own diet, without any meddling from his neighbors, but was inclined to think, or pretend he thought, that it would be quite a good thing to have the diet of other men regulated by law. The ladies of the town, or rather some of them-those who felt that the home circle wasn't big enough for them to do good in-went about with flushed faces and a somewhat Bacchanalian look, "working," as they called it. Some of the seedy old vagrants of the town, who were quite willing to shift the blame of their evils on to something else, were, for the time, raised to the position of victims and martyrs, kept     sober for several days, and then got drunker than ever. This, however, was but fuel to the furious flame, and their evil state was pointed out as unanswerable proof that the LORD was wrong when He said it was not that which goeth into the mouth which defileth, but that which cometh out: for, look you, wasn't this man sober but yesterday, and now he lies in the gutter? What put him there? Clearly the defilement that entered in through his mouth. If the LORD said that what enters in at the mouth cannot defile the soul, the LORD was mistaken, and wasn't a Christian.*
     * This was the actual position taken by an ardent prohibitionist.
     While this debauch was at its height, the Annual Meeting of the Columbia Society was held. A very large number of the members were present, because it was known that the subject of Communion wine was to be brought up. Among them was Dolly, who still lingered. Mr. Stinson, the lieutenant of the head of the Society, Mr. Brayton, presided, and everything went along smoothly during the reading of the reports and the election of officers.
     Mr. Mayworthy sat near the Secretary, who was also Treasurer. He read his report, stating how many times he had preached, and how many times he had officiated at other ceremonies, and concluded by saying that he had reason to believe that "some interest had been excited and some good seed sown." Minor members indulged in funny or eulogistic little speeches. Mr. Brayton was benignant, and all was harmonious. At last the President asked if there was any new business to come before the meeting, and then Mr. Brayton arose impressively and offered the resolution that "unfermented" wine be substituted for "fermented" wine at the Communion. He made a long speech on the "evil of the liquor traffic," and the wrong and danger of "putting the poisoned chalice to the lips of our young." He concluded by introducing his friend, Mr. Brimmer, a professional "agitator," to the meeting, and hoped that he would be given privilege of speaking, and as his hopes were laws no one objected. Mr. Brimmer slowly arose, looked about him, smiled, said he really had nothing to add to Mr. Brayton's able presentation of the subject, and then spoke for nearly an hour. He told funny stories, and imitated the voice of a drunken man to perfection; then he went off into big-round-number statistics, and concluded with a cyclone of denunciation. When he had ended the President asked if there were any others who wished to speak on the subject. After a moment's silence Mr. Boone, a plain-looking man, arose from one of the back seats, and after claiming that he was as much opposed to drunkenness as any one, he went on to say that "we ought to go slow in this matter for fear of "destroying the correspondence." Then Mr. Brayton calmly arose and calmly "walked on Mr. Boone," as one young man whispered to another: "The idea of their being any good correspondence in poison is shocking to me!" Mr. Boone was crushed,-even if not convinced, for the words of a man with a bank account have tremendous weight, and people turned and looked at the daring Mr. Boone curiously. Harry sat near Mr. Brayton, for he, too, had a bank account. He had frequently stolen glances at little Dolly across the room, and noted the distress and sometimes the indignation on her pretty face. He smiled at the idea that had she been able to express her mind there might have been a lively speech about this time. And now, when the President again asked, in the tone which Presidents always adopt when they think the subject is about exhausted, if there were anything further to be said before submitting the resolution to a vote, she looked across the room at him, and he thought there was something akin to indignant surprise in the look. He arose, and a stir of interest went through the assembly, for his social position and wealth were known to be superior to Mr. Brayton's, and the Episcopal Church he had recently left was one of the few that sturdily opposed the proposed innovation. If any expected a speech they were disappointed, for he merely suggested that the head of the Society-he faintly accented the word "head"-tell them whether the proposed change was sanctioned by the LORD in the Writings. Mr. Mayworthy had said nothing during the discussion, if a such a one sided talk could be called a discussion, and he looked troubled at the request.

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But there was no escaping so he slowly arose, and while speaking avoided looking at Mr. Brayton, who sat regarding him fixedly and sternly. He first lavishly eulogized the "noble band of workers" who were endeavoring to stay the "flood of intemperance;" but when he came to the real question, he said: "I have given this subject the most minute and prayerful attention, and as a minister of the New Church I am compelled to say that there is nothing in the Word or the Writings to sanction this resolution, on the contrary, it is opposed to the plain teachings of both." As he sat down he slightly trembled, for the crisis he had avoided so long had at to nothing.
     Mr. Brayton's tremble as he arose was that of an absolute ruler who is suddenly opposed by a hireling. "You!" he said, transfixing meek Mr. Mayworthy with a withering glance and pointing at him with his extended forefinger-" you, a minister of the gospel! you, a Christian! you, the father of family! dare stand here and say that God sanctions the use of poison, soul-maddening poison, at His communion table!" He continued in this strain; he flatly contradicted Mr. Mayworthy's statements, branded them as false, and hurled them "in his teeth." Then he turned to the members of the Society and significantly warned them of the effects of defeating his resolution. During this speech Harry had sat, cool and unmoved, more interested in covertly watching the face of Dolly than in what the speaker was saying. When Mr. Brayton, red and angry, had resumed his seat, Dolly again looked at Harry, and this time he fancied her look asked, "Are you strong enough to meet this man?" It was no longer a look of indignation but of questioning. He saw that the time had come for him to act, and he was prepared for it. He had carefully studied the Divine Truth on the subject, and with this as his basis had arranged his arguments with a lawyer's skill. Like all the men of his class, he believed it best to let all these so-called "problems" and "questions" that are discussed by the mob from passion, effervesce themselves into forgetfulness. But this particular matter concerned the "New Church, and the Church was a vital thing with him now. His speech was entirely free from passion; he used a man's weapons-truth, facts, and reason; and on this account what he said went home with terrible effect, and his opponents writhed as he calmly, yet mercilessly, showed the blind bigotry and foolishness of the so-called "temperance party." The framework of his argument was this: That as the New Church was founded on the Writings, which are the Second Coming of the LORD, it could not go contrary to what is taught in the Writings without condemning its own being. From this indisputable premise, which no one can contradict and be a New Church-man, he advanced step by step with true logical precision. He held copious notes in his hand, made up of extracts from the Writings, which he showed were opposed to the statements made by Mr. Brayton and Mr. Brimmer, hence it followed that by its vote the Society was to choose between the Writings on the one hand and those gentlemen, on the other. During this speech the fancy hovered in his mind that he was fighting as men did in the days of chivalry in the presence of his lady- love he almost smiled at the thought but it pleased him too and nerved him to show the best there was in him as a combatant He was fighting for the Church, the Truth and his loved one but could he dissociate these? No, indeed.
     Mr. Brayton's reply was an angry one and its purport was a protest against "ringing in lawyers." When at last the question was put to vote the resolution was overwhelmingly defeated. Mr. Brayton, without a word, walked to the Secretary's table, wrote a few lines on a sheet of paper, and requested him to read it. It was his resignation and the consequent withdrawal of his subscription. This act caused a sudden and wet-blanket silence to fall on the assembly, which had been wrought up into a warm and genial state by Harry's speech. The Treasurer looked blank and Mr. Mayworthy sighed wearily. And now the third act of the little silent drama that ran through this meeting was acted. Her first look had been a reproach, her second a questioning, and now for the third time Harry was conscious that the love of his life was regarding him intently. This time there was no reproach, no doubting, but instead there was trust and reliance; he had won that look as knights of old did; she had turned to him in this the hour of trouble trustfully, and he was very happy.
     He asked the Treasurer what the entire expenses of the Society were a year.
     "About seven hundred dollars; six hundred for Mr. Mayworthy, and the balance for general expenses."
     "That seems like quite a small sum for this Society to raise," said Harry.
     "You wouldn't think so if you held my office," replied the Treasurer, with a doubtful smile. "And now that we can no longer depend on Mr. Brayton-" and here he trailed off into silence and another doubting smile.
     "Is it a fair question to ask what the deficit is likely to be?" asked Harry.
     "I gave four hundred dollars a year, sir," replied Mr. Brayton, leaning back in his chair, and putting his hands in his pockets as though to hold on to his money; he looked rather pleased at the state of affairs in which the Society was plunged. After a moment or so of silence, Mr. Boone, on the back seats, across and called out, "Mr. Treasurer, I'll double my subscription." At this, the wet-blanket that had descended when the man on whom they all leaned had resigned seemed to lift a little. The idea spread that after all they were not dependent on this man. Another member doubled his subscription, others followed, increasing the amounts they had been giving, and the Secretary was kept busy for a time in entering their names. When at last there was a lull, Harry asked: "What is the deficit now?" After some figuring the answer came: "Only two hundred-dollars.
     "Well, put me down for three hundred, and let the extra hundred be added to our pastor's salary," said Harry.
     A round of hearty applause burst forth at this, and from the look and sphere it was evident that the Society was stronger and better for the fermentation it had just gone through. Mr. Mayworthy arose and made the best little address that his people had ever heard from him. Perhaps it was prompted by the thought that he had, reluctantly, it is true, followed the LORD'S teachings, even when they seemed to lead into poverty, yet here he was in a better and freer state than ever before. After the meeting had adjourned, a soft, white, little hand was impulsively extended to Harry, and though nothing was said by its owner, he went home blissfully happy.
     As a sedate and truthful chronicler, I must record the fact, though, that he left the building in company with his late antagonist, Mr. Brayton. Still, that touch of the hand and that look of reliance and trust remained warm with him.
     [TO BE CONTINUED.]
EDITORIAL NOTES 1887

EDITORIAL NOTES       Editor       1887



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     Vol. VII.     PHILADELPHIA, AUGUST, ,1887=118.          No. 8.     
     "THE New Church Temperance Society," of England, emphatically condemns" the allusion to prohibition as a "ghastly farce," and also the statement that "of the two evils it is worse than drunkenness," and requests the Life to substantiate its position-" 1st, as to the failure of prohibition; 2d, as to prohibition being a greater evil than drunkenness,' measured by the Divine standard, 'by their fruits ye shall know them.'"
     1. Prohibition is a failure, because it is an effort originating with the Old Church with whom, according to Divine teaching, there is

     "No knowledge of GOD, but what is erroneous;
     "No knowledge of Divine Omnipotence;
     "No knowledge of the LORD;
     "No knowledge of His Divine Human;
     "No knowledge of the Holy Spirit; hence
     "No knowledge of the Divine Trinity;
     "No knowledge of the Sanctity of the Word;
     "No knowledge of Redemption;
     "No knowledge of faith;
     "No knowledge of charity;
     "No knowledge of free determination;
     "No knowledge of repentance;
     "No knowledge of the remission of sins;
     "No knowledge conversion;
     "No knowledge of reformation;
     "No knowledge of imputation; and hence
     "No knowledge of Judgment;
     "No knowledge of Heaven and Hell;
     "No know1edge of the state of man after death;
     "No knowledge of salvation and eternal life;
     "No knowledge of Baptism;
     "No knowledge of the Holy Supper;
     "No knowledge of the Law but what is erroneous;
     "No knowledge of the Gospel but what is erroneous."

     True knowledge of any one of these subjects demonstrates failure of prohibition.
     For instance, in the matter of free determination, the Divine Teaching is, that
     "Spiritual equilibrium or freedom exists and subsists between good acting on one part and evil reacting, on the other part, or between evil acting on one part and good reacting on the other."-H. H. 589.
     "Man cannot be reformed unless he has freedom, because he is born into evils of every kind, which yet must be removed in order that he may be saved; nor can they be removed unless he sees them in himself, and acknowledges them, and afterward ceases to will them at length hold them in aversion, then they are first removed. This cannot be effected unless man be not in good and in evil, for from good he may see evils, but he cannot from evil see goods."-H. H.598.
     "There is a difference between a man's compelling himself and his being compelled, for no good can possibly come from being compelled, as when one man is compelled by another to do good; but for a man to compel himself is to act from a something free unknown to himself, for nothing that is compulsive comes from the LORD."-A. C. 1937

     The object of prohibition is to make man better in spite of himself, by destroying his spiritual equilibrium or freedom; and by compelling him to abstain from evil or from what is considered evil. Inasmuch as prohibition thus counteracts the LORD'S merciful provisions for man's salvation, it must be a failure.
     It is plain also, from the doctrine quoted, that a true knowledge of the LORD, "from whom nothing that is compulsive comes," a true knowledge of His Omnipotence, of Redemption, of faith, charity, repentance, remission of sins, conversion, reformation, regeneration, imputation, Judgment, Heaven and Hell-all testifies to the utter failure of prohibition.
     If it be not clearly seen how the Doctrine quoted leads to a true knowledge of heaven and hell, or of the state of man after death-in application to prohibition-it may be seen more clearly in connection with the four reasons for the varying duration of man's life in the world, one of which "regards man's use in this world in reference to himself, either in order that he may be regenerated,-or that he may be immersed into his own evils, lest they should be dormant and should break out in the other world, which would tend only to his eternal perniciousness." (S. D.). 5003.)
     Again, a true knowledge of the Holy Supper testifies to the failure of prohibition; for prohibition would deprive men of the wine without which the Holy Supper is not the holy supper. (See the chapter on the Holy Supper in The True Christian Religion, parts of which are quoted elsewhere in this issue.)
     So far as to the failure of prohibition on the spiritual plane.
     On the natural plane its failure is beyond question. Twenty-three states in the Union have, at various times in the past forty years; enacted prohibition laws, and to-day but four, we believe, retain those laws; and in those four they are practically a dead letter. The Providence Journal, the leading paper of Rhode Island, the last State to pass these laws, has within a week acknowledged that all attempts to enforce them are abandoned.
     2. As to prohibition being a greater evil than drunkenness, measured by the Divine standard, "by their fruits ye shall know them," this follows from the Doctrine quoted under the first point.
     The "fruit" of the drunkard; that is, his works, are bestiality as to himself, neglect of his use in the community, frequently, though not always, abuse of his -surroundings,-and related evils.
     Corrupt as is such fruit, the fruit of the prohibitionist is corrupter, because he strikes deeper; he deprives not only the evil, but the good, of their freedom; brands as poison one of the noblest of the LORD'S blessings-wine; profanes the Holy Supper; and sets at naught the laws of Divine Providence.
     On the natural plane, what are the fruits of prohibition? The fruits are increased taxation, contempt of civil law, a lowering of the tone of the body politic, and an increase of the worst forms of drunkenness, to say nothing of the carnival of hate murder and arson that rages wherever prohibitionists are very active. A Kansas physician in the Medical Record-a journal that occupies somewhat the same position in this country that the Lancet does in England-says that the prohibition laws in that State are working great injury to the people; drunkenness increases and law falls into contempt more and more every day.

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In Maine where the prohibitionists have ruled for forty years, saloons are open all over the State and are only closed here and there, at times, when the saloonkeeper refuses to obey the political, leaders of his town. A prominent journal of Boston said, not long ago, that Massachusetts would never re-enact prohibitory laws until her citizens had forgotten the era of debauchery and crime that followed the accession of the prohibitionists to power.
     In conclusion, we reiterate that prohibition a "ghastly farce;" but that is but an external description of it; internally it seems to be a form of the deadliest all evils-the desire to rule over others; and the sooner those New Churchmen who have been influenced by this emanation of a dead Church flee from its, sphere the better for them and for the New Church of, the LORD.
Title Unspecified 1887

Title Unspecified              1887

     AT the late meeting of Convention, the General Conference of Ministers, which consisted of the same members as the Council of Ministers with the addition of students and authorized candidates, was dissolved, and its uses will hereafter be performed by the latter body. The cause that led to this change was the decreasing interest taken in the meetings of Conference. There was a time when sufficient papers on doctrinal questions were prepared and when the discussions proved very useful because Doctrine was freely quoted. But such a cry was raised against "long-winded quotations of Doctrine" and in favor of matters of a "practical" nature, and of such as would prove of "interest," that those who were of the opinion that nothing could be more practical than the LORD'S teachings, and that if New Churchmen were not interested in them they should force themselves to be, directed their energies into other channels of New Church thought and life. The result was the death of Conference.
     The hope is entertained by many that in the Council of Ministers the uses of conference will revive, and they doubtless will, if the lesson be heeded, and no mistaken ideas of what is "practical" will rule, and members will consider that the Church is from the Word and is such with man as is his understanding of the Word, and that if there exist no interest in the teachings of the Word as given in the Writings, then it is the ministers duty all the more earnestly to search out its treasures and to encourage one another by word and deed to promulgate them zealously and by the Truth to lead their flocks to the good of life.
JUDGMENT ON THE OLD CHURCH 1887

JUDGMENT ON THE OLD CHURCH       Rev. L. H. TAFEL       1887

     "And I saw a white great throne and Him that sat on it, from whose face the earth and the Heaven fled, and a place was not found for them."-Revelation xx, 11.

     THE LORD is represented in our text as the Great King who has all power in Heaven and on Earth, and who as King judges and directs all things in His kingdom. The LORD thus ruling over all the heavens is also called the LORD of Hosts. The "throne" signifies heaven in general and especially the spiritual heavens, for the LORD says: "He that sweareth by Heaven sweareth by the throne of God and by Him that sitteth thereon." Abstractly the "throne" signifies the Divine Truth proceeding from the LORD because this constitutes Heaven thence "throne" is also predicated of judgment, because all judgment is from truth. The judgment as executed by the LORD, is described by the throne's being "white, great;" "great" in the Word referring to love, but "white" to wisdom or to Divine truths according to which judgment is effected. The great moving cause of all judgment with the LORD, whether this judgment is general or particular, is His great love of saving human souls and making them happy forever in Heaven, but with the wicked it is still His love of protecting them from deeper abysses of evil and from profanation and thus from increased eternal misery. While the animating spirit in all heavenly judgment must be love, the means through which it is executed is Divine Truth. According to this all arrangement is effected, for Divine Truth gives the very form and arrangement of all things in heaven and thence of all things in the world of spirits, and by opposites it also makes known the arrangement, relation; and degree of all evils and falses, and thus of all the hells. As Divine Truth flows in and is received, all things are arranged in order, and judgment is from the laws of this Divine order. Those that receive the Divine Truth, i. e., apply it to their life, by this reception fit themselves and arrange themselves into the Gorand Man on earth which is conjoined with Heaven. It is, however, only according to appearance that they arrange themselves thus; in reality it is the LORD in His mercy who receives and arranges them according to their states of receptivity. That the LORD is thus continually present in Divine Truth, thereby arranging in order all things, is signified by "Him that sat upon the white, great throne."
     As the Divine Truth thus flows in, all men appear and are manifested as to their state of good or evil, or everything then appears in a clear light. The appearance and presence of Divine Truth shows who are in good from a spiritual origin and who in good from a merely natural origin; for those who are in good from a spiritual origin are attracted by the truth, i. e., the LORD thereby draws them to Himself and thus separates them from those who are in good from a merely natural origin. The good that appears to be with the latter is in reality evil, for it has self and the world for an end; for such men do what appears as good in the external form, for the sake of glory, honor, and gain, and not for the sake of good to the neighbor, thus they do their good that they may be seen of men. The first effect of the influx of Divine Truth upon such is to lay bare their internal states, as being love of self and love of the world and thus as being infernal. But when the Divine Truth flows in more strongly upon such, they are dissipated and rejected; for then their goods are dissipated, because internally considered the are not good but evil, and evils cannot sustain the Divine influx. Then their externals being closed, they act from their internals in which there are naught but evils and falses thence; thus their internal evils and their internal denial of the Divinity of the LORD JESUS CHRIST manifest themselves even in externals. As men come into this state they leave their profane worship and with it also the external bonds and connection with their Church and become open and avowed atheists and infidels. This state was effected in general in the world of spirits in the year 1757, and the dissipation of the imaginary heavens in the world of spirits and of the earths on which they existed is meant in our text by "the earth and the heaven fled and there was no place found for them." This great change in the World of Spirits necessarily had its effect on the Old Church on earth, but more as to its internal quality than as to its external seeming. Interiorly it was dissociated from Heaven, and connection with Heaven is since maintained through the New Church.

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The establishment of the New Church dates from the sending out of the twelve Apostles to teach the New Gospel in the universal Spiritual World. In The True Christian Religion, which was then written, we are taught of the LORD: "'Every man in Christian lands who does not believe in the LORD is after this no more listened to; his prayers are in heaven like ill-scented odors and like eructations from diseased lungs; and though he may think that his prayer is like the smoke arising from incense, still it does not ascend to heaven otherwise than as the smoke of a conflagration, which is driven back into his eyes by a storm beating it down. . . . . It is thus after this time with all piety directed to a discrete Trinity and not to one conjoined."
     Thus we see that internally the dissociation of the Old Church from the heavens was effected more than one hundred years ago. But we are taught that the time is protracted after the last judgment before the New Church is fully instituted on earth. This institution is in part effected by the separation of those in simple good from the wicked. The wicked in Christendom as to their externals mostly live like Christians but admit all manner of evils into their thought and will, so that in their external form they appear like angels, although in internal form they are devils. These are in their external life consociated with those who are in simple good, for these think that everything is good which appears as such in external form. They are moreover, deceived by their externals of piety and acknowledgment of the Word. They do not see that their piety is only a refined self-love by which they hope to receive honor, glory, and gain in this world and in the next, and that as to the Word, they do not receive its interiors, which are undelightful to them, because opposed to their evil loves, but they receive only such things from the letter of the Word as seem to favor their selfish and worldly loves and the false principles thence derived. So long as the men of the New Church are in no more interior thought, they are deceived and led astray, and cannot be liberated from the infesting s here of the Old Church. But when the LORD in His Divine Truth appears to them and sitteth in judgment, when they are no more seduced by their own judgment which is formed from appearances and fallacies, then the scales fall from their eyes. Then "the earth and the heavens flee away from the face of Him that sitteth upon the throne." The Old Church both as to its external and its internal is seen to be nothing but evil and falsity, and therefore as nothing before the LORD; a carcase that is being torn by the vultures.
     So long as this doctrine is not seen, the Old Church will be able to infest and to seduce by its veiled evils and falsities, but when the Church receives and acknowledges the Divine Judgment concerning the vastate, Church, the latter has no more power to destroy or to hurt. It has "fled away and its place is found no more." It is held indeed by some in the Church, that it is not charitable to receive this doctrine and to think and act from it but those who hold this opinion cannot surely receive the Doctrines of the Church as a Divine Revelation, else they would see that to deny them is to deny the LORD, to reject Divine Truth, and substitute for it the fatuous, light of self-intelligence.
     There are those, indeed, in the Church, who would acknowledge the Truth revealed concerning the state of the Christian World, as applying to it one hundred years ago, but who claim that this Church has wonderfully improved in the last hundred years. But there is nothing at all in the Writings to sustain such an assumption. On the contrary, the Writings teach us that hereditary evils in a vastate Church become continually more grievous, receiving increments in every generation, and that the only check to this accumulation lies in the regeneration of the individual. So far as we are guided by the Doctrines, therefore, we must believe that the evil state of Christendom has not diminished but rather increased.
     Any deeper and more rational view of the state of the world at the present time will also amply confirm this Doctrine, for it is evident, that more than ever before men have lost the idea of use as the chief end of life, and have substituted for this heavenly end the infernal ends of honor, gain, and selfish pleasure as their aims in life. More than ever before the acknowledgment and worship of the LORD JESUS CHRIST as the one God of Heaven and Earth is lost and rejected in the Unitarian idea which is secretly or openly permeating also the Trinitarian sects, and according to which the LORD is merely human; and never before has religion been accepted so frequently as a hypocritical pretext in order to gain the confidence of others and thereby to cheat and plunder the unsuspecting more securely, so that it is becoming the custom of the wary men of the world to look with suspicion upon professors of religion and, indeed, in exact proportion to the intensity of their religiosity.
     All these signs prove to the man whose mind is open, that the Doctrine concerning the depravity of Christendom is not less but rather more true now than it was a hundred years ago. There are those, indeed, who from the greater freedom now ruling internally as well as externally in Christendom, and from the freer state of the World of Spirits suppose that the state of Christendom must be better now than one hundred years ago. But these forget that the increase of hereditary evil is checked only through regeneration, and regeneration is effected only through Divine Truth received from without and applied to the acknowledgment of its Divine origin and quality, and this is nowhere to be found, but in the New Church. While the Doctrines, therefore, teach the existence of remains in Christendom-and their preservation by the LORD, they nowhere teach us that these remains can be vivified, can increase and multiply in any other way than by the reception of Divine Truth from without, thus by reception of the Heavenly Doctrines. While we are led to look full of hope to the establishment and increase of the Church in this Divinely appointed way, Divine Truth forbids us to look in Christendom to any other increase. Before Him that sitteth upon the throne "the earth and the heaven flee away," the Old Church as to its external as well as to its internal appears in emptiness and death, and the New Church is exhorted to give up looking to the dead Church for any instruction or guidance, for any good and truth. These are to be found only in the Word of the LORD as now opened to, us in the Heavenly Doctrines. The Angel of the LORD says to the LORD'S disciples now as one thousand eight hundred and fifty years ago: "Why seek ye the living among the dead? He is not here. He is risen."
     The New Church will not be liberated from the infestations of the Old Church falsity and evil either in religion, in the state, or in society, before it learns to look upon it even as the LORD looks upon it, and to believe the Divine Doctrine with respect to it. It is only as "their earth and their heaven flees and there is no more place found for them," that the New Church will cease to think their false thoughts cease to love with their perverted affections and to live their infernal life only then will Divine Truth fill her thoughts, the affections of love to the LORD, charity toward the neighbor and true Conjugial Love warm her heart, and the life of use form the heavenly vessel in which these thoughts and affections will be ultimated.

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     But the rejection and dissipation of the falses and evils of the Old Church in general can only take place as it takes place in our own minds in particular. As we fight against and reject every falsity and evil we have inherited or acquired from the Old Church, either from Old Church ancestors or from the Old Church around us, "the great, white throne of the LORD will be seen and One sitting upon it, from whose face the earth and the heaven flee, and there is no place for them;" and as these are rejected and dissipated there will be formed a place and a plane receptive of "The Holy City, the New Jerusalem, coming down from God out of Heaven, prepared as a bride adorned for her husband." Amen.
CONVERSATIONS ON EDUCATION 1887

CONVERSATIONS ON EDUCATION              1887

     APPLICATION.

     [Continued.]

     To command in the spiritual and celestial idea is to teach and to inflow; in general, influx, and by influx the exciting of a disposition to use, that is, to do what enters by influx. "The internal no otherwise commands [the external], than by influx and by disposition to use." (A. C. 5486, 5732.)
     Any one may see from reason that a command is the expression of a thought, in which is contained the desire that anything may be done by him to whom the thought is communicated. The form of the expression does not determine this rational concept, for it is no more than a mode of accommodating the thought which contains the desire to certain, conditions existing with the person or persons to whom the command is given.
     The desire is addressed to certain affections in him who hears, by means of the thought introduced into the understanding of him who hears. It is evident that such address will be received according to the affection of the hearing, in other words, according to the state of the affection of the person who hears, and, likewise, according to the more or less complete accommodation of the expression to the understanding of the hearer.
     From these premises we are led to inquire into the reason why the Divine Commandments were given in the form in which they appear in the letter of the Word. They were given to the sons of Israel by the LORD from Mount Sinai, and as we learn, they are also given in our Word to the natural man of the Church, and especially to children and the simple in mind. In the external of the Word the Commandments are accompanied by promises of reward for obedience, and by threats of punishment for disobedience, which promises and threats are modes of instruction concerning the effects, or consequences of obedience and disobedience. For Divine commandments are Divine influx into such planes as have been formed in human minds, by means of which man has instruction, that is to say, perception and thought. (See A. C. 5732; also n. 3661, 3682.)
     In Exodus xxxiv, we read:

     Verse 1: "And JEHOVAH said to Moses, hew for thyself tables of stones, according to the former, and I will write on the tables the words which were on the former tables, which thou hast broken."
     Verse 2: "And he hewed two tables of stones according to the former; and Moses arose in the morning early and ascended to Mount Sinai, as JEHOVAH commanded him, and took in his hand the two tables of stones."
     Verse 5: "And JEHOVAH descended in a cloud, and stood with him there and called on the name of JEHOVAH."

     The Word given to the Israelitish nation in external form is the Word given to the Christian Church. It was written in Divine accommodation to the states of the Israelites, to the end that when read and heard as it was written, there might be preserved a communication of the human race on the earth with the heavens, and that by the same means there might be effected a storing up of the remains needful for the institution of another Church, and as a last preparation for the Coming of the LORD in the Human to redeem and save mankind. Of the Israelites, we are taught that, "They were altogether in externals without any internals." Among those with whom the Christian Church was instituted, there must have been similar states to render necessary a similar accommodation of the Divine Truth, by a continued giving of the Word in the external form provided for the Israelites. That the Word of the Old Testament was provided for them, and that it would have had a different outward form had it been written for other nations, is represented by the breaking of the two tables of stones first given to Moses, and by the command to him to hew two other tables, on which the LORD wrote the words written on the former tables. (See A. C. 10,398, 10,400, 10,601, etc., etc.)
     As we have seen also, the Israelites insisted on certain things, that is to say, their states demanded the things contained in their precepts and statutes, and therefore were they commanded by God, whom they also demanded as their own God, as JEHOVAH the God of their Fathers, the Divine Being, worshiped in the Ancient Church. (Cf. A. C. 10,612 and elsewhere, also T. C. R. 329, 330.)
     Similar states have existed and still exist with those among whom the Christian Church was established. And these states require and demand like things; and for them has the LORD given the literal commandments and statutes in the Word, that "they may be altogether observed and done." Such states are found, on the one hand, in the utter ignorance of childhood; in the relative ignorance of simpleminded and childlike adults; and, on the other hand, in the ignorance of falsity from evil, with the wicked and depraved among men.
     We are at present concerned with the ignorance of childhood. For this state the LORD has provided the most external and representative forms of the Word, and especially its historical parts. The ignorance of childhood "insists upon," or demands, such a mode of presenting Divine Truth. For this state was Moses commanded to hew two tables of stones, according to the former, on which the LORD wrote the words that were on the former tables. In the Word throughout, where reference is had to the Israelitish nation, or when there is a representation of the state of that nation, the Divine Truth is given in the form of a command. Our conclusion is, therefore, that this is the form in which
Divine Truth is to be first communicated to children. To them it must be said: "The LORD commands;" and conformity with Divine order requires that parents and teachers give their first instructions in the form of commands. This to them will be the very, beginning of hearing the Word and receiving the Divine influx. To this, and not to any other mode of that influx, is the infant ear adapted. I say that influx in reference to what was before said concerning command, that it is a communication of thought, together with the desire that the thought communicated be done.
     If this subject is dwelt upon at some length, it is because observation and experience have established the conviction that it is a matter which receives but small recognition in our so-called Christian communities, and is favored by less acknowledgment, and still less application.

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     We are taught that "whatever the LORD says is a commandment, and that whatever He commands is to be obeyed and dime." We are also taught that

     "The Laws of the Decalogue were promulgated in so miraculous a manner that they might know that those Laws were not only civil and moral Laws, but also Divine Laws, and that to act contrary to them would be not only to do evil to the neighbor, that is, the fellow-citizen and society, but that it would also be to sin against God; wherefore, those Laws, by promulgation from Mount Sinai by JEHOVAH, were also made laws of religion. It is evident that whatever JEHOVAH commands He commands that it may be of religion, and thus that it is to be done for the sake of salvation." T. C. R. 282.

     When, therefore, the LORD commands: "Honor thy father and thy mother," and teaches that in the literal sense this signifies that "children should honor their parents, obey them, be attentive to them, and grateful for the benefits received from them" (T. C. R. 305), this is in reality a Divine commandment given to Parents; a Divine "communication of the thought, with the will that it may be done;" that parents may teach and lead their children, and hold them strictly to such honor and obedience to those who stand in the place of the LORD to them. In Deuteronomy it is written:

     "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thine heart all the days of thy life; but teach them thy sons, and thy sons' sons; the day that thou stoodest before JEHOVAH thy God in Horeb, when the LORD said unto me, 'Gather me the people together, and I will make them hear My words, that they may learn to fear Me all the days that they shall live upon the earth, and that may teach their sons."-Ch. iv, 9, 10. And     which have not known may hear, and long as ye live in the land whither ye go over Jordan to possess it."-Ch. xxi, 12. (Cf. Deut. xxx, 2; xi, 19. Ex. x, 2; xiii, 8.) "If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and when they have chastened him, will not hearken unto them; then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place; and they shall say unto the elders of his city: This our son is stubborn and rebellious; he will not obey our voice; he is a glutton and a drunkard. And all the men of his city shall stone him with stones, that he die; so shalt thou put away evil from among you; and all Israel shall hear and fear."-Ch. xii, 18


     On the subject of this punishment we read as follows:

     "Because by father and mother are meant the LORD and His Kingdom, therefore is this precept the fourth in order, and exceeds in sanctity the following. The precept concerning the worship of JEHOVAH, that is, of the LORD, is the first and second, because most holy; then the precept concerning the Sabbath, because by this in the supreme sense is signified the union of His Divine and of the Divine Human in the LORD; after them follows the precept concerning honoring parents, because by this is signified the love of the LORD, and thence the love of good and truth which is from the LORD. Because these things are signified by this precept, therefore was contempt of parents reckoned among the crimes which are signified by the shedding of blood (Ezech. xxii, 6, 7), and therefore were disobedient and refractory sons stoned."-A. C. 8899.
     "By 'not obeying the voice of father and mother' is signified, in the spiritual sense, to live contrary to the precepts and truths of the Church, wherefore the punishment of stoning was denounced for it. The 'men of the city,' who were to stone, signify those who are in the doctrine, of the Church; a 'city' signifies doctrine; 'stoning' signifies condemnation and curse on account of the destruction of truth in the Church."-A. E. 655. (See also A. C. 3703, 10,645.)
WHAT AND WHERE IS THE NEW CHURCH? 1887

WHAT AND WHERE IS THE NEW CHURCH?              1887

     AT the very outset of our subject must be carefully distinguished some different senses in which the term "Church" is applied in the Doctrines. With this we shall have clearness. Without it only the confusion which almost generally accompanies inquiries on the subject.
     Here is a passage in which the Doctrines use the term in two very distinct senses: as the Church in which men may be, and as that which may be in them. Of those who "do not approach the LORD alone, from the confirmed denial that His Human is Divine, and who do not repent of their evil works," the Doctrine says: "They are indeed in the Church, but have nothing of the Church in them." (A. R. 69.) What then is the Church that men may be in without its being in them?
     As disputants have usually treated this question, it would appear that the parties in dispute have generally alike had in mind a Church consisting of written constitutions and appended names as gotten up by men. With this idea there cannot be expected to be any clearness nor any end of dispute. If, instead of this, we take the teaching of the Doctrines, we find clear and indisputable around at once. For there we learn that the Church in this sense is constituted by Doctrine. "The Church is founded upon Doctrine; for Doctrine teaches how one must believe and how he must live." (A. R. 902.) "The Church is called a Church from Doctrine," (A. R. 923) "Because those truths constitute the Church with every one." (A. R. 20.) "Every Church is a Church from good which is formed by truths." (A. R. 43.) "The Church is no Church without Doctrine," (A. R. 97.) "Neither is the Church a Church from any other cause." (A. R. 194.) If then a Church cannot be a Church from any other cause because every Church is a Church from good which is formed by truths of Doctrine, it is plain that there can be a Church in the world which is not made by written constitutions or rolls of membership, or any of those mere external results of the Church as to Doctrine that men commonly think of when they dispute over the question whether the Church is an external organization or not. The Church certainly is an external, visible thing instituted by the LORD in His Second Coming in revealing from the Word its truths of Doctrine, "which constitute the Church; and Doctrine is what teaches those truths. Hence it is that the LORD, as He is the Word, is also the Doctrine of the Church, for all Doctrine is from the Word." (A. E. 19.) "The true Doctrine of the Word is the Internal of the Word." (A. C. 9410.) "The Spiritual Sense of the Word is at this day made known by the LORD because the
Doctrine of genuine truth is now revealed, and this Doctrine and none other agrees with the Spiritual Sense of the Word." (S. S. 25.) "The Advent of the LORD... means this Revelation." (A. E. 641.) This Doctrine thus revealed by the LORD is the external visible Church, and the other things commonly thought of when the external Church is named are only its results and creations. It creates them one and all. It creates because it reveals as necessary "to heavenly order" (A. C. 10,789) a "priesthood" (A. C. 10,793) as "governors" and conservators of that order, as teachers of the Church's Doctrines (A. C. 10,794), as providers and administrators of the worship (A. C. 10,799), which they institute (A. C. 1618) to the end that thereby may be collected initiated and instructed (A. R. 813) men who thus as the final end may have "the Church in them" (A. R. 69.) The teaching understanding and obedience of these Doctrines evidently do all this for men, and thus they institute the Church with them, and as an end in them.

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This is the significance of the repeated declaration, "The Holy City New Jerusalem is the New Church as to Doctrine." (A. R. 879 et al.)
     It is also for this reason it is declared "The Church is according to its Doctrine," while "still Doctrine does not make the Church, but soundness and purity of Doctrine, consequently the understanding of the Word" (T. C. R. 245), that is, as is explained; (A. C. 3310) "The Church is not the Church from doctrinals, except so far as those doctrinals have respect to the good of life." Hence the force of the contrast generally over-looked which follows in the passage from True Christian Religion (n. 245): "But Doctrine [that is, as qualified, A. C. 3310, Doctrine irrespective of good of life] does not institute and make the particular Church with every man, but faith and a life according to it."
     And so we have made very clear the distinction underlying all the teachings between the Church as instituted by the LORD as doctrine and its creations in the world, and its results received in faith and life becoming the Church in men.
     Bearing this in mind, we have everything clear, and not even debatable ground left in the study of our teachings.
     See how it applies to this passage: "There are many things which prepare man for the Church as he advances in the first stages of life, and which intr6duce him into the Church; but the things which effect the Church in man are acts of repentance." (T. C. R. 510. See this illustrated, A. F. 150.) Hence baptism as one of the things which prepare men for the Church is made by the Church as to Doctrine as the gate of introduction therein; (T. C. R. 721; H. D. 202.)
     In what follows we have the Church presented as the Church as to Doctrine. "Every Christian man by baptism, which is the first gate, is admitted and introduced, into the things which the Church teaches from the Word concerning the other life;" followed by the Church thereby made "the Church in man" as to life. The other gate is the Holy Supper, through which every man who has suffered himself to be prepared and led by, the LORD is admitted and introduced into heaven.
     We have here the key to this important teaching: "The Church is such as the understanding of the Word in it: excellent and precious if the understanding be from the genuine truths of the Word, but destroyed, yea, filthy, if from those that are falsified." (T. C. R. 247.) This is most evidently applicable to the Church as to Doctrine, and thence of the Church as to life, as far as its Doctrines are received and become of the life. Hence follows this teaching: "The Church is a Church from the LORD and the Word and its perfection according to its acknowledgment of the LORD and understanding of the Word." (A. R. 718.) "For Churches are not Churches because they are so called, and because they profess the name of the LORD, but because they are in the good and truth of faith. It is the good and truth of faith which constitutes the Church, yea, which is the Church, for in the good and truth of faith is the LORD, and where the LORD is, there is the Church." (A. C. 3379.) "It follows that it is also meant that there will not be any Church unless one God is acknowledged, and that the LORD is He." (A. R. 476) "The Church is not where the heavenly Joseph is not, that is the LORD as to Divine Truth, specifically as to the Divine Truth that the LORD'S Human is Divine and that charity is the essential of the Church (A. C. 4766) "It is generally believed that the Church exists wherever the Word is and where the LORD is known; whereas the Church consists only of those who from the heart acknowledge the divinity of the LORD, and who learn truths from Him by the Word and do them; no others form any part of the Church whatever." (A. E. 388.) "The things which are hid in the spiritual sense, these are the things that essentially make the Church." (T. C. R. 244.)
     In these statements and many more like them we find unmistakable references to the Church in these two senses, as the Church by Doctrine and by life.
     We can now advance to the more specific statements regarding the New Church. In the Doctrine concerning the LORD, n. 65, we read: "It is said in the Revelation, 'A new heaven, and a new earth,' and afterward, 'Behold, I make all things new,' by which nothing else is meant than that in the Church now to be established by the LORD there will be new doctrine, which was not in the former Church."
     This is a most conclusive and decisive statement: the New Church is new from no other cause than because its Doctrine is new. This ought to be remembered when men attempt to attribute the newness of the Church to such causes as the new age, the new influx into all men and all things, the new improvements, reforms, the new rational and more free way of thinking of men, and the like. These things, so far as they are real things at all, and not inventions of fertile imaginations, are only changed conditions for the better preparation of the world for the reception of the New Church as established by its new Doctrines, or they are the result of its new teachings. By it all "nothing else is meant than that its Doctrine is new."
     It is from the teachings of this new Doctrine that they who are to be of the LORD'S New Church will be instructed in genuine and pure truth through the Word from the LORD." (A. R. 814.) "And thence acquire the goods of life." (A. R. 815.) And thus "they upon earth who receive the thing of the LORD'S New Church have eternal life." (A. R. 817.) And thence it follows, as a most logical conclusion, "That they who are to be of the LORD'S New Church will be collected, initiated, and instructed." (A. R. 113.) And thus, "that He is to institute a New Church of those who hereafter believe in Him," (T. C. R. 773) or, as it is otherwise stated, of "All who are capable of receiving the Doctrine of the New Jerusalem, and of living according to it; those who are capable, by combats against evils and falses, of, being reformed." (A. R. 88.) Thus, too, follows conclusively the statement that "by the Church, which is here called the Bride, is not meant the Church consisting of those who are in falses of faith, but the Church consisting of those who are in truths of faith." (A. R. 955.)
     By the instrumentality, therefore, of the New Church as thus established by new and genuine and pure Doctrines from the LOD by the Word, are to be collected, initiated, and instructed, and so gathered, "all those in the Christian world 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 repentance from evil works." (A. R. 69.) "All things of the Church and its Doctrine relate to these two, namely, that the LORD is to be approached immediately, and that man must live a life according to the commandments of the Decalogue by shunning evils as sins." (A. R. 415.) Those two articles, the acknowledgment of the LORD, and a life according to the commandments of the Decalogue, which are the essentials of the New Church, are to be taught unto the end, and the beginning. (A. R. 491.)

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When all who have been and shall be in falsities of doctrine, and thence in evils of life, from faith alone, at the end of the Church which still is until the beginning of the New, have heard, and shall hear of the two essentials, which are the acknowledgment of the LORD, and of works according to the Decalogue." (A. R. 505.) "Unto the consummation of the age" means unto the end of the Church, and the establishment of a New Church, with which the LORD will then be." (A. R. 658.) "When, if they do not approach the LORD Himself, and live according to His commandments, they are left by the LORD, they become as Pagans, who have no religion, and then the LORD is among those only who are of His New Church." (A. R. 750.) "Because a Church is one thing, and religion is another, the Church is called a Church from doctrine, and religion is called a religion from life according to doctrine; all doctrine is called truth, and even its good is truth because it only teaches it; but the all of life, according to the things which doctrine teaches, is called good; likewise to do the truth of doctrine is good; this is the distinction between a Church and a religion; but yet, when there is doctrine and not life, then it cannot be said there is either a Church or a religion." (A. R. 923.)
     That by the case of there being doctrine and not life, referred to, means not true doctrine teaching life here referred to, means not true doctrine teaching life ineffectually, so much as false doctrines which do not teach life at all, is plain from the universal references of the case to this prevailing false doctrine of faith alone, (as in T. C. R. 389). Compare Apocalypse Revealed, n. 675, where this reason is given or the statement that "there is no Church in the Christian world, because there is no religion." Compare also the statement above quoted (A. C. 3310),- also this: "Doctrinals alone do not serve to distinguish churches before the LORD, but a life according to doctrinals, all of which, if true, regard Charity as fundamental. For what is the design of
"doctrinals but to teach how a man should live?" (A. C. 1799.) Clearly meaning that the mere fact that a Church has doctrinals, does not distinguish it as a Church before the LORD, but the higher fact that its doctrinals are true regarding Charity as fundamental and teaching men so to live. If it does not do this, its doctrinals are falsified and the Church is a destroyed, yea, a filthy one (T. C. R. 247), and thus it is no Church because no religion. (T. C. R. 389.) Thus arises in our conspectus this further distinction between doctrines falsified that cause a Church to be no Church because having no religion, "and doctrines that are genuine and pure from the LORD that make a Church because having a true religion.
     "Now these things follow in their order, for what goes before relates to the LORD'S Advent, and to the New Church, as also to the opposition it will meet with from those of the Old Church; and inasmuch as a combat is at hand, they who are in truths from the Word are admonished to abide in them, lest they fall in the conflict spoken of in the next verse.
     "Lest they should be with those who are in no truths, and their infernal loves should appear. . . . These observations are for those who will be of the LORD'S New Church, that they may learn truths and abide in them, for without truths their connate evils which are infernal loves cannot be removed. A man may indeed live like a Christian without truths yet only before men, but not in the sight of the angels The truths which they should learn relate to the LORD and to the commandments according to which their lives should be regulated (A. R. 705; Comp. n. 707, concerning the importance of Doctrine.)     
     Can we come to any other conclusion than that the New Church is created, established, and separated in faith and life from the Old by its genuine and pure doctrines of life revealed by the LORD through the Word in His Second Coming in this "Divine Truth, without which no flesh could be saved"? (T. C. R. 3.)
BRIEF TREATISE ON THE TREE 1887

BRIEF TREATISE ON THE TREE              1887

CHAPTER IV.

     THE BRANCH

     WITH the formation of the roots, and stem or trunk, the tree has not yet prepared all the means that it requires to effect the purpose of its life.
     The roots and the stem are important, but only so because of the uses they perform to the parts yet to be developed. It is comparatively as if a man's character had developed only the will part, in which desires could be formed, but lacked the understanding, in which the desires ought to be shaped and prepared to come forth into act.
     That would be a very incomplete state of things for a man, so would it be for a tree if it never developed anything but the roots and stem.
     So the next step in the order of its growth is the production of the branches. As has previously been stated, they do not shoot out at random, here one, and there another, but they develop so regularly in relation to each other that their positions upon the stem may be expressed in mathematical terms.
     The branches of a full-grown tree do not prove this at first glance, because of the various influences that operate to destroy their mathematical symmetry-to prevent their development in an order so distinct as to be visible at once.
     Of all the branch-buds that are formed while the tree is yet small, probably not a tithe give rise to branches. Because, first of all, this development must be subordinated to the needs and uses of the tree, a superabundance of branch-buds and leaf-buds might prevent the unfolding of flower-buds, and so, instead of fruit, there would be only constantly increasing branches and leaves. Therefore, very many of them just simply fail to unfold, and wither away in the first tender stage of growth. But just watch a young tree at work before any branch-bud has been nipped so as to interfere with the orderly arrangement induced by the inflow of life from the spiritual world.
      At exactly fixed distances the buds appear at the circumference of the stem, developing, like the receptacles at the tip of the root, in a spiral manner, so that if a thread were wound about the stem in the line of the insertion of the branch-buds, it also would present a tiny spiral. As they appear at fixed distances, the branch-buds occupy a certain part of the circumference of the stem that is constant in the same species.
     For example, if the spiral distance between two leaf-buds be one-half the circumference of the stem, that distance is invariably observed by all the leaf-buds that grow upon any branch throughout the entire life of the tree.
     The trunk sends off branches in obedience to the effort that thrills through every fibre of the tree to produce the means by which to arrive at its end or purpose.

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     One branch is not enough to enable the tree to produce all the fruit of which it is capable, any more than one branch of study would yield enough scientific truth to enable us to produce all the spiritual fruit of which we are capable. For the two kinds of growth resemble each other perfectly, or correspond.
     The very first thing that the young tree does is to develop branches and leaves which shall be the means of producing the fruit. Just so the young human tree by means of all manner of sensual and scientific truths prepares itself to produce spiritual fruit.
     The branches of a tree put forth flower-buds, and these flower-buds are vessels formed to contain the germs of the fruit which is destined to develop and come to maturity-to which they attain by means of the active co-operation of all the parts of the tree-root, stem, branches, bark, etc. In like manner, the sensual and scientific truths that children learn, become vessels in their minds capable of receiving into them the inflowing life-the germs of spiritual fruit that is destined to ripen and come to perfection in their characters.
     We take great delight in early life in acquiring these truths, in developing these branches, and it is right that we should only being careful to hold them as means to a higher use. For the more we have of them, all the while keeping them in their rightful subordinate relation, the more extensive will be the sphere of our usefulness, and consequently of our happiness. But if, after acquiring them, we do not seek to fill them with spiritual fruit, by making use of them for the good of others, if we sit down under our leafy canopy to admire ourselves for having made it, we shall be in the same state as the fig tree, upon which, when our LORD came to it, He found nothing but leaves. (Matthew xxi, 19; Mark xi, 13.)
     "The reason why fruits are works of charity, thus goods, is that the first of a tree is the fruit in which is the seed, and the last of the tree is the fruit in which is the seed, and the intermediates thereof are branches or leaves. "Similar is it with the good of love and the truth of faith; the good of love is the first when man is regenerating or planting, and is also the last; the intermediates are the truths of faith, which are from the good of love, as from their seed, and continually look to the good of love, as their last, in like manner as the intermediates of a tree look to their fruit in which is the seed." (A. C. 7690.)
     As many branches develop as the tree has need of to act as intermediates in carrying onward and upward the effort of the tree to its fruition.
     The effort existing in the seed-when it is placed in the moist earth, where the heat of the sun, and the heat in the seed can be conjoined to make it grow-soon causes the branches to put forth in all their ramifications, and by means of them it creates the next higher stage of intermediates, which is that of leaves.
Notes and Reviews 1887

Notes and Reviews              1887

     THE Rev. Thomas Child has written a little work on The Key to Life; Its Facts and Difficulties.
Title Unspecified 1887

Title Unspecified              1887

     THE first seventeen Journals of the General Convention, and probably some others will be reprinted by the Convention.
Title Unspecified 1887

Title Unspecified              1887

     FOUR lectures on the Bible by the Rev. W. A Presland are to be translated into French and published in that language.
Title Unspecified 1887

Title Unspecified              1887

     THE "Correspondence-School Notes" on the Apocalypse Revealed compiled by the Rev. John Worcester, are about to be published.
Title Unspecified 1887

Title Unspecified              1887

     THE new edition of the Prophet and Psalms, which was recently noticed in these columns, was revised by the Rev. Rudolph L. Tafel.
Title Unspecified 1887

Title Unspecified              1887

     THE Rev. E. C. Mitchell has written a work on the Parables, which will shortly be issued by the New Church Board of Publication.
Title Unspecified 1887

Title Unspecified              1887

     THE subscriptions to the Rev. Frank Sewall's translation of Swedenborg's De Anima ("Concerning the Soul ") number seven hundred and fifty.
Title Unspecified 1887

Title Unspecified              1887

     MR. F. E. WAELCHLY, 1821 Wallace Street, Philadelphia, continues to receive subscriptions for the Rev. N. C. Burnham's work on Discrete Degrees.
Title Unspecified 1887

Title Unspecified              1887

     PROFESSOR SOCCIA is preparing his Italian translation of the Four Doctrines from the Latin copy belonging to the Swedenborg Society, British and Foreign.
Title Unspecified 1887

Title Unspecified              1887

     A NEW and improved edition of the Compendium, with the introduction by Mr. Bigelow thoroughly revised and extended, is promised by the Board of Publication.
Title Unspecified 1887

Title Unspecified              1887

     VOLUME II of Dr. B. L. Tafel's translation of The Brain contains six hundred and fifty-one pages, and treats of the Pituitary Gland, Cerebellum, and Medulla Oblongata.
Title Unspecified 1887

Title Unspecified              1887

     VOLUME XI of the Arcana Coelestia, published by the Swedenborg Society, British and Foreign, is being revised by the Rev. R. L. Tafel, assisted by the Rev. J. F. Buss.
Title Unspecified 1887

Title Unspecified              1887

     THE Rev. Theodore F. Wright, who recently visited Signor Scocia in Florence, Italy, describes him as "a man of short stature and of about forty-five years of age, with a well-rounded head and bright, brown eyes."
Title Unspecified 1887

Title Unspecified              1887

     ON an average, six hundred and fifty parts monthly of the Concordance are required in America and England. It is presumed by the publishers that on the completion of the first volume the demand will be considerably increased.
Title Unspecified 1887

Title Unspecified              1887

     THE Academy of the New Church, No. 1821 Wallace Street Philadelphia, has published another Hebrew anthem-Psalm xxiv, 7-10. It is printed on heavy bond paper, uniform with Psalm cl, and it is for sale at fifteen cents a copy.
Title Unspecified 1887

Title Unspecified              1887

     New-Church Messenger now makes its weekly visit in a more becoming dress than formerly, although still marred by the awkward combination of type that is a prominent feature of its first and middle pages. It is also greatly improved in what may be termed its more external departments.
Title Unspecified 1887

Title Unspecified              1887

     AT the recent meeting of the Swedenborg Society, British and Foreign, the Rev. Frank Sewall spoke of the importance of the scientific works of Swedenborg, and expressed the hope that in the near future some effort would be made to publish them anew-a hope earnestly shared on this side of the water.
Title Unspecified 1887

Title Unspecified              1887

     FROM two sources comes the news of a new weekly. The Independent announces "a prospectus of The New Church Weekly Independent is to appear in our next," while Mr. Barrett advertises what appears to be the same venture, but under the title The New Christianity with the Rev. S. H. Spencer as chief editor.
Title Unspecified 1887

Title Unspecified              1887

     Aben-Ben-Israel or The Vision of Judgment: An Apologue, by C. Booley, F. S. A.

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(Second Edition, with Notes. James Speirs, No 36 Bloombury Street, London, 1887), is a little tale written in imitation of the style of the
Ancient Church (Job, etc.), and with its explanatory notes from the Writings is suggestive of what may be done in the New Church this direction.
Title Unspecified 1887

Title Unspecified              1887

     THE article on "Swedenborg" in the Encyclopedia Britannica appears in the twenty-second volume, published recently is written by a Old Church clergyman, the Rev. J. F. Smith, and, as might have been expected, is not a satisfactory presentation of the subject, though it is a pleasure to observe the quotation of the heading of True Christian Religion, n. 779, as a description of Swedenborg's mission.
Title Unspecified 1887

Title Unspecified              1887

     THE trustees of the Rotch fund who have published a new translation of the True Christian Religion, Apocalypse Revealed, Divine Providence, and Four Doctrines, have entered upon the work of publishing a new translation of the Arcana, uniform with the works mentioned. The translation is made by several ministers and laymen under the supervision of the Rev. John Worcester. The first volume is said to be nearly ready.
Title Unspecified 1887

Title Unspecified              1887

     ONE of the most instructive and readable collateral works published in late years is the Rev. L. P. Mercer's little work on The New Birth (Chicago: Charles H. Kerr & Co., No. 175 Dearborn Street. 1887) which in clear language gives an outline of man's regeneration. The appended "Chapter on Mind Cure" is not quite so satisfactory-perhaps a fuller treatment would have brought with it clearer answers to the questions raised. Still, the whole book is of a much more satisfactory character than recent collateral works generally, and bears traces of the author's study of the Rev. N. C. Burnham's Discrete Degrees.
Title Unspecified 1887

Title Unspecified              1887

     THE Society for the promotion of Christian Knowledge (England) has been founded for two hundred years, and has an enormous income. Lately it has been printing cheap novels, in gaudy covers, and with gaudy titles, such as Lord
John; or, a Search for Gold; Saved by the Skin of His Teeth, and others. The fact is that the Old Church has no Christian knowledge to promote. Its theology is at heart false and outwardly foolish. The only knowledges it could, promote ire those of atheistic science, which would condemn its own existence. It is this absolute dearth of truth and the necessity of doing something to justify its continuous existence that are the cause of the sundry "movements" which, collectively, make up that part of the Old Church known as the "New Age." The key-note of the whole conglomerate is No Doctrine, but life, and its end is foolishness. The builders of the New Age are like a man who, wanting to build a house, would first cast out all the laws of building and architecture-those laws which dogmatically say if your foundation is sand your house will fall-and then tell his workmen not to be hampered with laws and rules, but to work for the common end of building the house, each one as seemed best to himself. Such a man would be foolish indeed, and such a man is a type of the builders of the New Age, who want "life" and detest "doctrine"-who want to "work" yet trample the only thing which tells them how to work.
Title Unspecified 1887

Title Unspecified              1887

     THE usual monthly budget of instructive and interesting subjects reaches its culmination in the Tenth Part of the Concordance, as far as variety is concerned, there being no less than one hundred and twenty-five distinct headings with references. This Part, with which comes the information that "Part II will be issued on October 1st," introduces the subscriber to the letter "C."      Parts 9 and 10 contain a great amount of information concerning various sciences, particularly Anatomy. Under the headings "Blood," "Blood-Vessel," "Body," "Bone," "Brain," "Breath," "Bronchial," twenty-four pages of the Concordance give instruction invaluable to the New Church Anatomist, and of peculiar interest to all at this time of publication of the second volume of The Brain.
     Those interested in the particular study of the' Holy Supper will be delighted with the articles, "Bread" and "Cake." "Bride" and "Bridegroom" throw still more light on the important ceremony of betrothal. Indeed, the teaching referred to under this head inculcate a distinction not sufficiently observed, that between betrothal and the wedding the terms "bridegroom" and "bride" are more properly used, the nuptials making of the bridegroom a "husband" and of the bride a "wife."
     Under Brief Exposition is a reference to the cover of that copy of this Work which was found several years ago, one which, in Swedenborg's handwriting, was inscribed "This Book is the Advent of the LORD. Written by command." The form of the reference, which is simply to "B (cover)," is very suggestive, as indicating that future editions of this work ought to have these words printed prominently in some appropriate place.
     Parts 9 and 10 are also helpful in the study of the synonyms of the Latin of the Writings.
     Certain peculiarities of the compiler's translation are "cow-calf," where "heifer" would do much better; "bless" for "beare," and "benediare," whereas "beare," "beatitudo," etc., are more expressive of "happiness." "Inward" continues to be used for "internal" or "inner;" and "marriage-love" for "conjugial love"
     Under "border" the Latin term "limbus" is retained in the reference to True Christian Religion, n. 103. Readers of the Rev. N. C. Burnham's forthcoming work on Discrete Degrees, in which two chapters are devoted to the Limbus, will thus receive a sort of preparation on that interesting subject.
BIBLE AND THE AGE 1887

BIBLE AND THE AGE              1887

THE BIBLE AND THE AGE; or, An Elucidation of the Principles of a Consistent and Verifiable Interpretation of Scripture. By Cuthbert Collingwood, M. A. and B. M., etc. London: T. Fisher Unwin.

     WE are living in an age in which the Word is subjected to every variety of maltreatment. The outer garments of the LORD are rent asunder, are dyed and patched up with all manner of human self-conceit, where they are not entirely rejected and trampled under foot. That the inner vesture without seam has not endured a share of such treatment has only been because the LORD'S Providence has mercifully kept it from the view of the Old Church. Now, however, that the Word as to its internal sense has been revealed to the New Church it may be the subject of still more dangerous treatment, even of the unpardonable profanation. How great and careful should be our guard against adulterating that Internal Sense by mixing with it any merely human ideas will be evident to every one who has any perception of its holiness, and such adulteration will be abominated by all who have real love for the genuine truth. But how is the act of a man to be characterized who takes that Sense which is the LORD'S Inner Vesture and presents it as something excogitated from his own brain and elaborated in all its detail by his own labors. All that can be said of such an not is that it only differs from the theft of one's neighbor's goods in being more interiorly dishonest; for true Charity demands that such acts should be described only by terms indicative of their real quality. An act calling for just such a description has been perpetrated in the book under our notice. The subject treated in it is the Science of Correspondence and the Interpretation of Scripture thereby. The principles of which science are presented as developed by the author from "the instructive analogy of writing" step by step from the time when that idea first "occurred to him." Then follows as a result of this development a presentation of the Internal Sense of the first three chapters of Genesis, then chapters on the Jewish Church Miracles, Sacrifices, and the Four Gospels, closing with a short criticism of the revised translation of the Bible.

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Every detail of the exposition given is taken from the Writings and presented with a greater fullness than is usually done in the great part of our collateral literature.
     There are those within the Church who hail such works as this as evidences of the spread of the New Church-nay, there are even ministers of the Church who have been guilty of putting forth publications similarly dishonest though perhaps more diluted with their own ideas. Are they such evidences? If we are to know a tree by its fruit, how can we take what is essentially dishonest as evidence of the spread of the LORD'S Church? Such can only be evidence of the influence of the father of lies, and should be condemned, and all the more emphatically for being bound up with so much truth.
     The author tells us that "the difficulty has hitherto been to discover and present something better than the old and worn-out dogmas. . . . . This want the Church has not hitherto been able to supply. No departure from the beaten track, the common sort of ordinary interpretation, has yet been seriously attempted." Such is his introduction and the setting forth of truths given to the world by the LORD over a century ago, and of which Mr. Collingwood now poses as the discoverer. He declaims frequently against the "gratuitous assumptions" which are so common with writers on Theological subjects, but such assumptions are so greatly surpassed by this author that it is difficult to conceive that even the simple good can be other than repelled by teaching so presented. Such is the work put forth by one who, as has been reported, was at one time Professor of Physiology at the New Church College, London.
EMOTIONAL VICISSITUDES 1887

EMOTIONAL VICISSITUDES              1887

     A LOVE CHRONICLE, BY THE AUTHOR OF "AN EXPERIENCE, ETC.

     CHAPTER X.

     David again.

     WHILE the city of Columbia and the New Church Society thereof were in a state of violent fermentation, down at another city Mr. David Brown, erstwhile cynic; is rapidly becoming decidedly uncynical. Now, don't gird at him because it is hinted that, for the third time in as many month's, he has become interested. I don't defend him; I merely ask, dear sir, how would you fare if your life were spread in cold type as his is?
     Miss Roberts was still under the care of Mr. and Mrs. Gray and had a most delightful home at their house on Barton Street. David called very frequently, nearly every evening, in fact, though previous to this his calls had been by no means frequent on his cousins. (Mr. Gray, I might mention here, was his cousin.) He was as dogmatic and positive in his enthusiasm as he was in everything else. "I tell you, Sam and Carrie, said he one night in their family sitting-room, as he brought his fist down on his knee with emphasis, she has the most innocent and receptive mind I ever met. Just think of her being left absolutely alone in this villainous, old world! It is a clear case of Providence."
     "Is not everything a 'clear case of Providence,' David?" asked Mrs. Gray.
     "Very true. But you can see the Providence in this instance.
     "Do you think she really understands the New Church Doctrines that you talk of so much to her?"
     "Understand! Why, Carrie, I believe she sees them more clearly than I do; she seems to understand and love them as soon as they are presented."
     "I am sure I hope so."
     "Hope so! I know she does. Where is she this evening?"
     "Don't you hear the piano down-stairs?"
     "Oh I yes. Well, excuse me a few minutes while I run down and see how she is getting along." With that he descends to where the soft chords of the piano are heard bearing a sweet and plaintive melody, and Mrs. Gray looks at her husband as women look who think things they do not fully express.
     "Of course," says she," his 'few minutes' mean the remainder of the evening. We shall not see him again."
     "Well, dear," replies Mr. Gray, smiling, "David is of age."
     "And so is she more of age than he is. He is a child in her hands."
     "Are you quite sure that you do not misjudge her?"
     "Quite," replies Mrs. Gray, with that immovable positiveness that only a woman acquires on such subjects.
     "She seems to be of a very amiable disposition," says Mr. Gray, thoughtfully.
     "Yes, she knows how to make herself agreeable when there are any gentlemen about." Mrs. Gray says this with great severity, and then suddenly her demeanor changes, and approaching her husband's easy-chair she seats herself on one of its arms, and says, as she smooths back his hair, and looks down at him, "Sam, indeed, I'm not becoming harsh and fault-finding." Perhaps we had better discreetly follow David, and leave these married lovers to themselves.
     We find him earnestly expounding the New Church truth to a slender, graceful girl, with deep brown eyes and abundant hair worn low on her forehead. She looks very young, and listens to his words with wrapt attention, and frequently says "How beautiful!" "How comforting!" She is sitting close by him on a sofa, and he is eloquently telling her of the state of those recently deceased, how they are first received by angels, how they meet their friends who have preceded them, and how they live free from the wearisome ills of the worn-out and cast aside earthly body and in the possession of all their faculties. She is intensely absorbed in what he is saying, and there seems to be a suspicion of tears in her eyes, as she catches her breath, and unthinkingly puts her hand, which is a very pretty little hand, indeed, on his arm. At this he, too, seems to have a catching of his breath for a moment, and then he gently takes her hand: unresistingly in his own, and goes on with what he was saying, speaking more softly and eloquently than his friends would think possible from him. Ah! David, my boy; but then, as Mr. Gray said, you are of age, and you must e'en "gang yer ain gate."
     About a week later he called, as usual, one evening, and, after looking in the parlor and seeing no one, rushed up the stairs two steps at a time and entered the sitting-room, where Mr. Gray and his wife were. "I declare," he exclaimed genially, as he shook hands with them, "you two are the very picture of domestic felicity."
     "For my part, I can truthfully say that we are more than the picture-we are the reality," said Mr. Gray.
     "And of course, whatever Sam says I say too," said Mrs. Gray, with a most becoming and happy rose tint at this delicate compliment from her husband.
     "Yes, I believe you are, said David He sat down for a little while and than got up and walked about, took another chair, and did not seem much interested in the ensuing conversation.

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At last he asked: "Where is Ella?"
     "Why, David, I thought you knew!" exclaimed Mrs. Gray.
     "Thought I knew I knew what?"
     "Did not she tell you that her aunt had called and, taking a fancy to her, had agreed to give her a home? She went away to-day."
     "No. No, she did not tell me," said David. He sat motionless for a little while, and the other two watched him curiously.
     "She requested me," said Mrs. Gray, breaking the silence, to say nothing to you about it, because, to use her own words, 'I want to tell him myself; I know he will be delighted with my good fortune.'"
     By way, of reply, David suddenly put one hand over the region of his heart, as though feeling for something, and then reached in the inside pocket of his coat and drew forth a most delicate looking little note. He had taken it from his letter-box as he left his rooms and forgotten it. He read it, and handing it to Mrs. Gray, said, "Read it aloud." It ran thus:

     "DEAR MR. BROWN:-I write to thank you for your very great kindness to the poor orphan and to bid you good-bye. My aunt has offered me a home with her where I shall enjoy every comfort and luxury that money can procure. I know that you will rejoice in this good news. I hope I am not encroaching too much on your kindness if I still leave the matter of papa's book in your hands. I hope the publishers do not think the fifty dollars they have already given me is sufficient; it seems like a very small sum for a book. You can address me on the subject at-
     "Yours sincerely,
          "ELLA ROBERTS."

     Mrs. Gray's little fingers deliberately folded the perfumed epistle, returned it to the envelope, and handed it back to David in a manner that caused her husband's eyes to twinkle with, something akin to amusement. "David, where did that money come from?" she asked.
     He raised his eyes to hers, and dropped them again before he replied, "I advanced it." Rigid silence from Mrs. Gray. "I thought she would feel less despondent if she had a little something she could call her own. She didn't know it. She is not to blame."
     "And what about the book?"
     "It came back for the fifth time to-day. No publisher will ever take it." He was silent a moment, and then, arising, said, "Well, I must be going," and with that he departed.
     "Isn't it perfectly outrageous!" exclaimed Mrs. Gray, after he had gone.
     "His deceiving her about the money?"
     "Sam!" severely, "you know what I mean."
     "IF you will explain I know I shall see the matter clearer."
     "Oh! Dear. Don't you see that she merely held him until assured of a better home than he could offer? and she was so cold that she did not care to have the trouble of refusing him which the news of her departure would have brought upon her. I am glad that he has escaped but-oh! she was a deceitful creature" and handsome Mrs. Gray's eyes flashed. Her husband looked at her admiringly and faintly smiled. He was something of a New Church philosopher who had made a long and deep study of the Doctrine of Divine Providence and he had a most deep and intense love and admiration for his impulsive wife.


     CHAPTER XI.

     A Bird's eye View.

     ON the third day after the meeting in which Mr. Brayton had been so completely defeated Mr. Hale concluded to make a call. For two days the memory of the touch of a hand had been vivid with him, and the whole meeting seemed to have centered in that fleeting moment. To be sure, there was only a stretch of country road between him and that hand whose touch had so powerfully affected him. Why he had not followed his inclination and called the next day I do not know. Perhaps he thought it wise not to, for after moments of excitement when we drop our masks there always come reactions. Perhaps his prudence, if so it was, was a mistake. It seemed so, at any rate. He came into the presence of Dolly, with the memory of her handclasp and trusting looks strong upon him, and she met him as Miss Wood, cool, dignified, lady-like-very properly polite, nothing more. It was Cora who glowed and was enthusiastic when they talked over the memorable meeting. Perhaps Dolly thought she had been entirely too-too, I really don't know what; had shown her colors too plainly, let us say, and so she became Miss Wood, very loftily proper and uncomfortable. After sundry topics had been discussed in a rather perfunctory manner, Harry asked the ladies if they would go with him for a drive on the following day, and as he looked at Miss Dorothy when speaking, she replied:
     "Thank you; but I shall be unable to accept your very kind invitation." She stopped at this, and Miss Sedgwick hastened to explain that the reason she could not accept the invitation was that she was going home on the following day. Mr. Hale, being somewhat at a loss, took refuge in conventional regrets at her near departure, and she conventionally accepted them, and I'm quite sure they both were very uncomfortable, not to say miserably wretched. The conversation now became so much like the models in The Hand-Book of Polite Conversation (if there is such a book) that Cora was silenced completely. Very soon Mr. Hale arose, and in bidding Miss Wood good-bye expressed the hope of meeting her again, and intimated, rather tentatively, that he might visit the city sometime during the coming winter. The Lady Faculty of Miss Fitzgibbon's Female Institute could not have framed a more correct reply than the stately little Miss Wood made to this intimation. Her words expressed the hope that he would come, and her tone sent him home with the idea, for the first time really entertained, that his was a hopeless suit.
     Miss Wood departed. The genial autumn drifted into the sleet and snow and bitter frosts of iron-bound winter, and in time this trailed off into the rain, snow, slush, damp, and mud of early spring. I might have put the foregoing thus: So the mild autumn sunshine gave place to the snows and bracing air of hearty old winter, and in due time the delicate buds and blossoms of the vernal season gladdened the earth again-something of that sort. But that would not have been in harmony with the lives of our friends during those seasons. Harry traveled a little, but did not make the visit he intimated he would. Most of the time he remained at home, and life and things wore a generally sombre look to him. He tried from a sense of duty, to kindle some social life in the Society, and met with considerable success but he missed the certain something that Dolly had inspired him with on the night of the annual meeting. Almost unconsciously, his efforts relaxed though the life he had sought to infuse into the Society did not entirely die out, and, fitful as it was, was nevertheless a great benefit.

124



     Miss Sedgwick lived her uneventful and monotonous life at the cottage, and was happy and contented. At least she seemed so. One winter day she stood looking out the window. The low-hung sky was one dull, unvarying lead color; there was no wind, and the bare trees stood as motionless as grave-stones; no living thing met her eyes save a sparrow that sat on a twig looking as though it were trying to draw its head down out of sight; a few snowflakes floated about in the air, seemingly selecting a position on which to drop on the bare brown earth. Though the day looked gloomy to one gloomily inclined, it did not seem to find any reflection in Miss Cora's face. Presently she heard footsteps and soon Mr. Hale appeared, and Miss Cora and the sparrow both looked at him; he lifted his hat to the former as he entered the gate, and she, without waiting for him to knock, went and opened the door and led him the way into the cozy parlor. She was about the only one in the town on whom he called now, and he was prompted, perhaps, by the hopes of hearing from Dolly. To-day she had no news. He did not, as a rule, ask for any, but she told him without the asking.
     "Cora," said he, "do you never feel gloomy-have attacks of the horrors, in other words?"
     "No," she replied, smiling. "I don't believe I do. Sometimes, though, during these winter days, when one hardly sees a friend in a week's time, I feel a little lonesome. Do you feel the horrors, as you call them?"
     "Yes; it seems to me I have them lurking about me, more or less, every day."
     "Perhaps you would feel better it you had some occupation." She said this rather hesitatingly.
     "Unfortunately, I have more than enough of, this world's goods without working. Why should I take work from those who really need it?"
     "I'm sure I don't know," she replied, looking thoughtfully at the open-grate fire that was in cheerful contrast with the leaden cold without. "Perhaps you need work more than others, after all."
     "It may be."
     "Anyhow, things will look better when summer comes again; they always do." And this vague surmise or prediction quite comforted the gloomy man. Here, after the manner of Miss Mills in David Copperfield, I might ejaculate-and with considerable truth-What a slight thing will comfort us sometimes!
     Mrs. Jonson pattered about, enjoying her newly acquired "freedom" but even she felt depressed at times, and then she would look about for some "good work" she might do, and about all she could find was in sewing-circles, where squabbling took as prominent a place as work.
     David Brown retired into his den and tried to believe that all was vanity and vexation-and there is a good deal of both abroad, in sooth.
     Dolly stayed at home and frequently moped. She kept up a close correspondence with Miss Sedgwick. When letters came telling as the early ones did of the good times they were having in the Columbia Society, and what an active part Mr. Hale was taking and that he was the life of the social gatherings she was low spirited. But when the letters of the gloomy winter season began to arrive telling of his retirement from any very active part in the social life of the Society, and of his dispirited looks, she brightened up some. When a letter came after this saying that the Hales had visitors, among whom were some of the most stylish young ladies she sank into the deepest dejection, from which she was rescued by the news that the company had gone and Mr. Hale did not seem to regret their departure in the least.
     Blustering, paper-flying, and dust-raising, slushy and sneezy spring crept on into the flowers and sunshine of later spring; this deepened into the leafy richness of June, and this into the wavy harvest fields of July, when Mr. David Brown again sat on the porch with Mr. Henry Hale where we first met them.
     "Well, what's the news in Columbia?" he asked.
     "None," responded Harry. "We reformers have given Mr. Mayworthy a vacation of two months from sermon-writing, and the result is that with the closing of the Church the Society seems to have dissipated into thin air."
     "Where is Miss Sedgwick?"
     "I really don't know; she has vanished with the rest-melted like the baseless fabric of a vision and left no words. Gone to the seashore, most likely. She said she intended to, at least."
     "Fine girl, a most admirable one," said David, in a retrospective tone.
     "Yes, she is one of my most valued friends," replied Harry, glancing at the speaker, but seeing nothing in his face more than usual.
     "And Flora-Mrs. Jonson?"
     "Folded her belongings like the Arab and silently stolen away."
     "You seem poetically inclined."
     "Yes, a sort of Marius amid the ruins of Carthage sort of thing," replied Harry; "and now that we have so thoroughly discussed the Columbianians, tell me what is the news down your way."
     "None."
     "Soon answered."
     "None that I know of. Everybody has taken himself or herself off, and I hadn't energy or, it may be, interest enough to trace them."
     "What has become of that child and book that were left on your hands last year?" asked Harry, who, as usual, had heard little or nothing from his friend.
     "She is living with a rich aunt of hers, and the book, after making the rounds, I sent to her, and she acknowledged the receipt in a curt note-a very curt note. I know nothing more about her."
     "That seems a little strange, for, if I remember correctly, you wrote rather enthusiastically about her-the orphan."
     "Yes," replied David, "I did;" then he added, "I came, very near making a fool of myself about that young lady-or she one of me."
     "I didn't, though, and it was not my fault either, for I was ready enough."
     "Yes; I thought she was a wonder of innocence and all that is admirable in women. When her rich relatives took her up she tossed me aside like a wornout glove. A winter of calm reflection has entirely cured me, and I look back on the experience now as on a curious study of character."
     "Well, it is a curious old world, isn't it, Davy?" said Harry laughing.
     "Yes, and I suppose the next one will be more so."
     "You have no doubts of the next?"
     "None. Have you?"
     "No," was the reply spoken rather slowly. "I suppose not, though sometimes it looks rather misty."
     This little talk occurred on Monday and on the following Sunday we again find our two friends seated on their favorite porch.

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It is a bright, hot summer morning but the porch is shady and they are dressed cool. About ten o'clock Harry's man comes, mopping his face from his long walk, and delivers the Sunday papers he had been sent to buy from the train that passed through Columbia on Sunday morning. Each of the young men selected his favorite paper, and David, after he had skimmed through the telegraphic news, looked over the base-ball reports, and grumbled at the editorials, turned with a yawn and a sinister look to the columns under the heading of "Summer Resorts." The dish served up by the summer resort reporter always had a red-rag effect on David, and he turned to those columns only that he might rail at them. But this morning, instead of doing that, he said "Hello!" Harry yawned, and, dropping his paper from listless fingers, leaned back in his chair, and, closing his eyes, replied, "Well?"
     Then David, sitting bolt upright, read a letter from a place called Billowy Beach, in which the reporter mentioned among many others "the beautiful Miss Cora Sedgwick," "the fascinating Miss Dorothy Wood," "the winning and accomplished Miss Ella Roberts," "the charming and agreeable Mrs. Jonson," "the dashing Mr. John Foster," and many more much be-adjectived people. When David had finished the letter he tossed the paper aside and asked, "How would you like to see the names of the 'distinguished Messrs. Hale and Brown' added to the galaxy?"
     "Is that a challenge for us to run down there and see them all?" asked Harry, all his listlessness gone.
     "Yes, if you wish it. Why not? there is a good hotel there, I've heard." Harry did not seem to care much about the accommodations offered by Billowy Beach, but after thinking a moment said:
     "Would to-morrow suit you?"
     "Certainly," replied David, "any day suits me."

     [To be continued.]
PERMEATION 1887

PERMEATION              1887

     IT was a spring evening. The peach treed stood arrayed in pink and looked as though a more substantial covering would be more comfortable. The other frees had a suspicion of green among their branches which somehow gave the impression of blue noses as they stood shivering in the cold rain that was driving over the country. The chickens were collected in various groups in sheltered spots and many of them were standing on one leg and trying to make themselves balls of feathers. The Horse had ensconced himself in a sheltered nook of the wagon shed, and that honest citizen of the farm- yard, the Gray Goose, was standing on one leg near him.
     "You cannot deny," said the Gray Goose, continuing the conversation, "that we are moved by a noble and unselfish feeling. We enjoy the blessings of our peaceful farmyard and we yearn to extend its folds to all the, denizens of the surrounding forests, swamps, and jungles, and when one of our young goes forth into those regions and never returns we rejoice to think that he is performing a great use; we know that he is permeating those regions with the peaceful influence of the farmyard and, if I may so speak, giving food to the poor outcast and hungering natives. There is nothing selfish about us. We are animated by noble thoughts to unselfish actions."
     "And are you so modest in publishing your good points," said the Horse.
     "Yes we are very-well?"
     "And there is no doubt but that your young who stray forth do 'permeate' the hungering foxes."
     "Yes-yes-" and the Gray Goose, after stealing several covert glances at his companion, thoughtfully walked out into the rain and sought his nightly quarters.
WHAT IS REPRESENTED BY THE WINE IN THE HOLY SUPPER? 1887

WHAT IS REPRESENTED BY THE WINE IN THE HOLY SUPPER?       ARCHIBALD SCOTT       1887

     Communicated.

     [Inasmuch as in this Department Correspondents have an opportunity to express their individual opinions, be they in favor of the principles on which New Church Life is conducted or adverse to them, the Editors do not hold themselves responsible for any of the views whatever that are published therein.]


     EDITORS NEW CHURCH LIFE:-If you will be so to prove from the Writings that "the Divine of the Wisdom of the LORD, represented by the wine of the Holy Supper, is that Divine Truth which the LORD in His Human acquired to Himself by victories over the hells," you will confer a great benefit on me and on many of your readers, for I assure you I have not, thus far, so learned our illustrious scribe, but am very willing to be taught. Yours, in the truth,
          ARCHIBALD SCOTT.
     MILDMAY, July 8th, 1887.

     ANSWER.

     "Without information concerning the correspondences of natural things with spiritual, no one can now the uses of the Holy Supper."
     "From correspondences being known, it is known what is meant by the Flesh and Blood of the LORD, and that the like is meant by Bread and Wine-namely, by the Flesh of the LORD, and by Bread is meant the Divine Good of His Love, and also all the Good of Charity; and by the Blood of the LORD and by Wine is meant the Divine Truth of His Wisdom, and also all the Truth of Faith, and by eating appropriation."
     By "flesh" and "blood," and" by "bread" and wine" "i. e. meant in the natural sense His passion of the cross."
     "In the Holy Supper there is the whole of the LORD, and the whole of His redemption."
     "Redemption itself was the subjugation of the hells, the establishment of order in the heavens, and thereby the preparation for a New Spiritual Church."
     "Without this redemption no man could have been saved, nor could the angels have subsisted in a state of integrity."
     "The LORD thus redeemed not only men, but also angels."
     "Redemption was a work purely Divine."
     "This redemption itself could not have been effected but by God incarnate."
     "The LORD came into the world that He might remove hell from man, and He did remove it by means of combats against it and victories over it, thus He subjugated it and reduced it to order and under obedience to Himself. He came into the world that He might glorify His Human, which He assumed in the world, that is might unite it with the Divine, from which it proceeded thus He holds hell in order and obedience to Himself forever. Since this could not have been done but by means of temptations admitted into His Human, even to the last of them, and the last of them was the passion of the cross, therefore He underwent that." (T. C. R. 698, 718, 115-125, 2.)

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     If, by the wine of the Holy Supper is meant the Divine Truth of the LORD'S Divine Wisdom, and in the natural sense the passion of the cross; if the whole of the LORD and of His redemption is in the Holy Supper; if the LORD effected redemption by assumption of the Human, by combats with the hells and continual victories over them, the last temptation-combat being the passion on the cross by which He fully overcame the hells and united His Human with His Divine-is not, then, "the Divine Truth of the Wisdom of the LORD, represented by the wine of the Holy Supper, that Divine Truth which the LORD in His Human acquired to Himself by victories over the hells"?
Title Unspecified 1887

Title Unspecified       ELD       1887

     EDITORS NEW CHURCH LIFE:-A good many people these days believe and try to make others believe that the good wine of the Word is only grape juice and that fermented wine is not good but is evil. I do not think they are right. If wine were a bad thing I think the LORD would have told us about it in His Word or in His Writings. I know He says the "fruit of the vine" at the Last Supper, but then that proves nothing, for children are called the "fruit of the womb," and no one says that does not mean children. And then there are other things which make me think the people who say wine is wrong are wrong themselves. St. Luke says, when speaking of St. John the Baptist:
     "For he shall be great in the sight of the LORD, and shall drink neither wine nor strong drink."
     In this wine is put with strong drink, as though they were something the same, and it would seem as though they were something that it were well to avoid until we read the words of the LORD in St. Matthew:
     "For John came neither eating nor drinking; and they say he hath a devil.
     "The Son of Man came eating and drinking; and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners."
     To judge from these words it looks as though there were men while our LORD was on earth who did not approve of drinking wine, and those men were the Pharisees, who were His enemies. They called Him a winebibber and a glutton, and no one will have so little sense as to say that the word "winebibber" would be used for one who drank grape juice or water in which dried gapes had been soaked. There are a good many places in the Word where it is very plain that wine then was the same as it is to-day, and those who try to twist the plain meaning into something else only do so first fogging people's brains by telling them of a lot of which people nowadays say, as though they knew more about the old days than the men who lived then did.
     I think every one who will take the Word and read it right through will get a good many things he or she never had before; and especially people who make so much fuss about the evil of liquor, just as though they had never heard what the LORD says:
     "There is nothing from without a man, that entering into him, can defile him."           ELD.
"DRUNK ON MONOPOLY." 1887

"DRUNK ON MONOPOLY."              1887

     IT looks very much as if the Rev. J. S. David was a warm friend of the laborer. At a Gospel temperance meeting in Foresters' Hall yesterday, he said that one of the most hideous forms of intemperance is monopoly. The monopolist's head is turned and his brain excited as he drinks in of wealth, and yet he thirsts for more, and becomes more and more intoxicated. While, alas! in how many cases his employees are compelled to live on a starvation salary! They have children to feed and clothe and educate, and no chance to give them a proper education; no opportunity to provide against a rainy day; and when sickness comes they are thrown helpless upon the world with no means to pay the doctor's bill. And then hours are so long they have no time to visit the library and improve the mind; no time to enjoy their families at home, and no means to provide them with books; neither time nor means for mental, social, or spiritual culture. The monopolist who, knowing this, still rolls in gold, is a more hideous object in the sight of heaven than the despised inebriate who rolls in the gutter."-Palladium of Labor, Hamilton.

     The above, reprinted in the July number of New Jerusalem Tiding's, compared with what follows, will give the reader a fair idea of the difference between a sort of intelligence, so often referred to in the Writings, and the wisdom which is from above:

     "Therefore, when a man sincerely, justly, faithfully performs the work that belongs to his office or employment, from affection and its delight, he is continually in the good of use." (D. C. 99.)
     "Every workman who looks to the LORD and shuns evils as sins; shuns idleness, because it is the devil's pillow; shuns insincerity and fraud, and shuns luxury and intemperance, he is industrious, sincere, sober, content with his lot, and works for his neighbor as he would for himself." (D. C. 109.)
     "Husbandmen such as these rise early in the morning, arrange their business, apply themselves with energy to their labor, are indefatigable in their work, and rejoice in it." (D. C. 110.)
     "Servants as well as masters become charities when they look to the LORD and shun evils as sins. Their duties, which are special and continual goods of charity, are, to attend on their masters, to wish well to them, speak no ill of them, to act as uprightly in their absence as in their presence, and not to scorn to serve."
     "There are various opinions concerning reception into heaven. Some suppose that the poor are to be received and not the rich; some that the rich and poor are received alike; some that the rich cannot be received unless they give up their wealth and become as poor; and each confirms his opinions from the Word. But those who make a distinction between the rich and the poor as to heaven do not understand the Word. . . . From much converse and life with the angels it has been given us to know for certain that the rich come as easily into heaven as the poor." (H. H. 357.)
     "Moreover, poverty equally seduces and withdraws man from heaven as wealth. There are very many among the poor who are not content with their lot, who seek for many things, and believe riches to be blessings. . . . But it is otherwise with the poor who are content with their lot, who are careful and diligent with their work, and love labor better than idleness." (H. H. 364.)
     "From these things it may be manifest that the rich some into heaven equally as the poor, and the one as easily as the other." (H. H. 365.)
     "No man of sound reason can condemn riches or wealth, because in the body politic, they are like blood in the animal body." (T. C. R. 403.)
          TORONTO, June 29th, 1887.

127


NEWS GLEANINGS 1887

NEWS GLEANINGS       Various       1887


     NEW CHURCH LIFE.
     A MONTHLY JOURNAL

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. 759 Corinthian Avenue, Philadelphia, Pa.
     In Great Britain subscriptions may be sent to
     Mr. S. WARREN POTTS, Book Steward, 61 Cathedral Street, GLASGOW, Scotland.
     REV. R. J. TILSON, "Oakley," County Grove, Camberwell London, S. E.
     MR. G. A. MCQUEEN, Crowhurst Road, Colchester.
     MR. JAS. CALDWELL, 35 Diana Street, Walton, Liverpool.
     MR. C. E. SCHROEDER, 13 Ashfield Terrace, Newcastle-on-Tyne.
     MISS FLORENCE G. GIBBS, 54 Hillmarton Road, London, N.

     PHILADELPHIA, AUGUST, 1887=118.

     CONTENTS.

     Editorial Notes, pp. 113, 114.-The Judgment on the Old church (a Sermon), p. 114.-Conversations on Education, p. 116.-What and Where is the New Church? p.117.-A Brief Treatise on The Tree, Chapter IV. p. 119.
     Notes and Reviews, p. 120.-The Bible and the Age, p. 121.
     Emotional Vicissitudes, Chapters X, XI, p. 122.-Permeation, p. 125.
     What is represented by the wine in the Holy Supper? P. 125.-"Drunk on Monopoly, p. 126.
     News Gleanings, p. 127.-Births, Marriages, and Deaths, p. 128.
     AT HOME.

     Pennsylvania.-AT the closing exercises of the Academy Schools in Philadelphia, held June 15th, 16th, and 17th, the essays of the students excited considerable comment from the unusual ability shown. The exercises of the various preparatory departments took place Thursday morning, and were of a very pleasing character. The Ten Blessings and the LORD'S Prayer were repeated in the Greek tongue, and the Ten Commandments in the Hebrew and the 121st and part of the 118th Psalms were sung in the same language. There were also songs in French and German. A number of the boys entered into a colloquy prepared by themselves, in which what they had learned and done during the past year, and made good resolutions for the future. A pleasing episode was the presentation to the Chancellor, Bishop Benade, of a copy of the Word of the 0ld Testament according to the New Church canon. This had been preceded as a surprise to the Chancellor by the rendering of Conjugial Love, n. 81, by the head master and the children.
     THE Rev. Jabez Fox, of Washington, D. C., delivered five lectures at Waynesborough.
     THE five Authorized Candidates of the General Church of Pennsylvania are laboring respectively at the following places: Mr. Price, in the Clearfield region; Mr. Odhner, at Renovo; Mr. Waelchly, at Allentown; Mr. Hyatt, at Erie and vicinity; Mr. Acton, at Williamsport.
     THREE students graduated from the College Department, receiving the degree of Bachelor of the Liberal Arts: Messrs. Enoch S Price, C. T. Odhner, and F. E. Welchly.
     Illinois.-THE Rev. S. H. Spencer (ordained New Church minister) has preached a sermon advocating Henry George's principles, and printed in that reformer's paper. These "principles" at heart are robbery, so decked out as to deceive well intentioned but not very strong men.
     Texas.-THE building formerly used as the place of worship of the Galveston Society was destroyed by fire in the year 1885. A new house of worship is building and will soon be occupied.
     Missouri.-MR. E. B. Beyer, a recent convert from the Old Church ministry, has established a German New Church Day School in the Sunday School Building of the "First German New Jerusalem Church" of St. Louis.
     Ohio.-"IN East Rockfort ten young persons have lately united with the Church, their interest in the Doctrines being largely owing to the reading in class, which has been regularly maintained there for three years past." (P. B. C. in the Reading Circle.)
     THE closing exercises of Urbana University were held on June 22d.
     Indiana.-THE Rev. H. H. Grant, of La Porte, visits Hawpatch from time to time.
     Massachusetts-THE New Church Mission in Boston is meeting with encouraging results, especially in the reading-room and sewing-school.
     "BY the demise of Mr. N. S. Simpkins, of Yarmouth, the Theological School of the General Convention receives the income from twenty thousand dollars, as devised to it by the will of the late N. S. Simpkins, Jr." (Messenger.)
     THE Waltham New Church School closed on June 23d, after a successful year. It will re-open on September 22d.
     THE Rev. Warren Goddard, Jr., of Providence, is preparing for the bar.
     New York.-THE Rev. B. D. Palmer, of Paterson, N. J., will conduct occasional services at Port Jervis.
     THE Rev. O. Dyer preached for the New York during month of July.
     THE Rev. J. C. Ager visited Lansingburg, Albany, Syracuse, and Utica.
     IN the Brooklyn Society, Wednesday Morning Reading Meetings have been held during the year ending June 8th, ten to twenty ladies being in attendance.
     THE Rev. W. B. Hayden preached in a Unitarian church in Buffalo on June 5th.
     THE Rev. W. H. Schliffer resigned from the pastorate of the New York German Society on June 27th.
     As usual, the Rev. William Diehl's Sunday-school (Brooklyn) took part in the annual Old Church Sunday-school children's parade.
     Michigan.-THE Rev. Jabez Fox is spending three months in this State engaged in the work of evangelization.
     New Jersey.-THE Paterson Society is considering removal to a more desirable location and the building of a new chapel.
     Iowa.-THE Rev. G. Busmann, of St. Louis, made a trip through Iowa and Illinois, ministering to the wants of various groups of New Churchmen.
     Kansas.-CAPTAIN William S. White, late of Wichita, Kansas, who departed this life several weeks ago, left the sum of forty thousand dollars to the New Church Board of Publication. Captain White was editor of the Beacon, of Wichita.
     Canada.-THE meeting of the Canada Association was held on June 16th to 19th, shortly after the meeting of Convention at Detroit. Five ministers from the United States were present including the President and the Vice-President of Convention. The Association also celebrated it twenty-fifth anniversary. It is a singular coincidence that the first and twenty-sixth meetings of the Association both happened on the 19th of June. The President of the Association, the Rev. W. F. Tuerk says in Neukirchenblatt: "On Thursday, June 19th, in the year 1862 pursuant to an invitation of the Berlin Society, a number of receivers of the New Church Doctrine came together from various parts of Canada to Berlin, Ont., in order to take counsel concerning the affairs of the Church in a general conference, and on the next day, June 20th, it was unanimously resolved to establish the Association. A constitution and rules for its government were drawn up. But at the time none of those present thought that this was the memorable day on which ninety-two years previously, the LORD had established His New Church. (See T. C. R. 4, 108, 791.)"
     THE German Missionary Union of the New Church in America will meet at Berlin during August.
     THE book room of the Canada Association has been purged of unsound literature.

     ABROAD.

     Switzerland.-IN the January and June issues of the Life, brief accounts of the difficulties of the Church in Switzerland were given. The opponents of Church order, having lost their case, appealed to a higher court, which confirmed the decision of the lower court, and condemned the appellants to pay costs additional to the costs and damages awarded by the lower court.
     Great Britain.-THIS year being the jubilee year of the Queen's reign, has been made an occasion for retrospect over the past fifty years of various societies of the Church, that of the Swedenborg Society being especially interesting.
     THE Rev. R. J. Tilson has been pastor of the Camberwell Society now for over a year, and from report in Morning Light his work has been marked by a largely increased interest in the Doctrines of the Word and Writings, and by a genuine social life in the Society.
     THE London Missionary and Tract Society held their annual meeting in the College Chapel, Islington, on May 25th. Three thousand seven hundred and thirteen books and sixty-five thousand six hundred and fifteen tracts had been issued during the year. The Society co-operates with the National Missionary Committee, by supplying hand bills to the New Church Evidence Society presented their report.
     THE Rev. Andrew Czerny, of Pittsburgh, Pa., and the Rev. H. C. Dunham, of Portland, Me., are spending their vacation in England.
     THE Rev. J. F. Potts, of Glasgow, is making a three weeks' trip to Norway and Sweden.
     AT a meeting of the junior members of the Argyle Square (London) Society not long ago, at which the Pastor, the Rev. John Presland, presided one of the juniors made a speech, to the effect that the majority of the juniors were determined not to take the Sacrament as long as "fermented" wine was used, and that he had a petition signed by twenty juniors against the further use of "fermented" wine. It would be a more graceful act, and one in accord with what their Church teaches them, if they waited until they arrived at adult age before expressing such sentiments; and, even then, dictating to their pastor the terms on which they are willing to receive the Sacrament of the Church is not according to the law concerning order in the Church.
     THE sixty-sixth annual meeting of the Missionary and Tract Society of the New Church was held in the Devonshire Street Church.
     THE North of England New Church Missionary Society held their annual meeting on June 7th in the Peter Street Schools, Manchester.
     THE Swedenborg Society, British and Foreign, held their seventy-seventh annual meeting at No. 36 Bloomsbury Street, London, on June 28th.

128


The reports were of a very interesting character. Mr. C. J. Whittington was elected treasurer.
     THE forty-eighth meeting of the Sunday School Union was held at Leeds on June 15th. Fifty-two ministers and representatives were in attendance. The circulation of the Juvenile Magazine has largely increased. The subject of most general interest discussed in Conference was "How to keep our young people in connection with the Church."
     THE sixteenth annual meeting of the Manchester Printing and Tract Society was held at the Peter Street School-room, Manchester, on May 11th. One thousand two hundred and sixty-three Works of Swedenborg had been issued during the year, one thousand one hundred and ninety-nine collateral works, and twenty-nine thousand three hundred and ninety-three tracts. The Society employs a colporteur.
     THE Rev. W. T. Stonestreet began his pastorate at Preston on May 17th.
     A Society has recently been organized at Windsor-the result, it is believed, of the work of the New Church Evidence Society.
     Tarn Glasgow South Side Society is about to build a church that will seat three hundred. It will be in Early English style, with nave, transepts, and apse.
     THE General Conference will hold their eightieth meeting at Argyle Square Church London, on August 8th. Three societies in the neighborhood of London apply to be received, and five applications for ordinations are made, one of them being by a believer in the ape theory of evolution.
     "THE occasion of the special services announced for Sunday, the 31st of July, should insure for them a most exceptional and interesting character. On the evening of Tuesday, the 21st of July, 1787 the sacraments of Baptism and the Holy Supper were solemnized for the first time in the New Church at the house in Poultry, of Mr. Thos. Wright, one of the recipients. Sixteen friends were present, who, with others, afterward rented a chapel In Great Eastcheap, which was opened for public worship on Sunday, the 27th of January, 1788. In 1792 the majority of the congregation removed under the pastorate of the Rev. Manoah Sibley, to Stove Street, Tottenham Court Road, taking with them the minute book and baptismal register, and the silver cup used five years before at the first communion service. Soon afterward the church in Great Eastcheap was entirely relinquished and for 'more than four years,' to quote Mr. Sibley, 'not a vestige of a Society of the New Church of any kind existed in London except that which had formerly removed from Great Eastcheap, and was under my pastoral care.' After various removals the Stove Street Society erected a church in Friars Street, Doctors' Commons, which was dedicated on the 7th of August 1803, and which served their purpose until their removal, on Sunday, August 11th, 1844, to their then newly built temple in Argyle Square. The Argyle Square Society is thus the lineal successor . . . of the Great Eastcheap Society." The foregoing, from, the news columns of the Dawn, the editor questions and says: "As a matter of fact, the Cross Street Society (now Camden Town) appears to have a prior claim."
     Ireland.-AN Irish clergyman has formed a small New Church Society, which at present meets at his house. He has also been instrumental in supplying a number of his fellow-clergy men with the gift books furnished by the Swedenborg Society, British and Foreign."
     India.-AT Bombay, Calcutta, and Rangoon public libraries have been supplied with New Church Works, including Pandurung's' Reflections.
     New Zealand.-THE General Assembly Library has, on application of the Librarian, been supplied with forty volumes of New Church Works.
     Italy.-"THE movement here is incipient. Here and there, especially in Sicily, where there are some fifty readers, persons are found who unite with the Italian Association, subscribe for the periodical, and purchase the Works." (T. F. Wright in the Messenger.)
     Sweden.-ON May 13th the King allowed the establishment in Stockholm of "The Swedish Congregation of the New Church," of which Mr. C. J. N. Manby is the minister.
     Germany.-ON the 15th of May the Rev. F. Gorwitz conducted services in Stuttgart, with an attendance of twenty persons. Five members of the New Church from London were present.
     THE New Churchmen at Monethen continue holding services under the leadership of Mr. Frontzek.
     THE following quotations are from the Rev. T. F. Wright's letter in Messenger: "Our next stop was in Frankfort-on-Main, where we spent a delightful evening with Mr. J. G. Mittnacht and nieces. . . His house is a repository for Germany and Switzerland, where all books are kept in stock and whence they are distributed at very low rates. He has in this work the assistance of a niece."
     "From Frankfort we went, to Wiesbaden to respond to an invitation from Consul Smith and his wife, formerly Miss Ella Fox, of Washington. They had an infant to be baptized, and this was done on June 26th. The many friends of the Rev. Jabez Fox in America will be glad to know that he has a vigorous grandson, Hoxie Yost Smith.'
     Of Mr. Artope Mr. Wright says: "Mr. Artopd is a fair-haired man of about thirty-five. I formed a very favorable Impression of Mr. Artope, but had the feeling that he would be benefited by a thorough study of the Doctrines. In his preaching services and in publishing his paper he is probably leaving himself too little time for study, and he has no old man to talk with."
     Austria.-Mr. Artope visited the Vienna Society for a week or more, and roused an enthusiastic affection for himself. Retaining his authority to preach, from the Old Church and unwilling to be baptized and ordained into the New Church, he inevitably introduces forum of worship not of an orderly character. He administers the Holy Supper by giving the one nearest to him the elements, which are then passed from one to another of the communicants. His reason is: "Thus, also, the erroneous view is removed that the preacher stands between the communicant and the LORD. Each one must receive the LORD'S communications directly as out of His hand. False priests arrogated to themselves much power over souls by distributing the Holy Supper. This ought never to be suffered in the New Church. Where priestcraft, open or secret, is practiced the LORD is never to be found." Mr. Artope ought to reflect that frequently evil and good have the same external appearance. He ought also to reflect upon this teaching of the LORD: "The Divine, which is under stood by the Holy Spirit, proceeds from the LORD through the clergy to the laity, by preaching, according to the reception of the Doctrine of Truths thence and also by the Sacrament of the Holy Supper, according to repentance before receiving it." (Canons, "Holy Spirit" iv, -7.)
EDITORIAL NOTES 1887

EDITORIAL NOTES       Editor       1887



129



NEW CHURCH LIFE
     Vol. VII.     PHILADELPHIA, SEPTEMBER, 1887=118.     No. 9.
     IT would appear that from the New Jerusalem Magazine those representative of the Massachusetts Association who, at the Detroit meeting of Convention, voted for the admission of the Topeka lady delegate did so from some confused notion that the ship of state of the New Church could not safely continue her course except a lady take a hand at the helm. For thus does the Magazine deliver itself on the "situation:"
     "Although it is the law that domestic duties are proper to women, and forensic to men, it does sometimes happen that men are obliged to cook the food and nurse the sick and to take care of the children, and in cases of a husband's sickness the wife is sometimes obliged to attend to his business. We remember the instance of a New Church wife, a capable woman, who accompanied her husband upon his voyages in the ship which he commanded. On one occasion the Captain was so ill that he was unable to attend to his duties, and, as there was no other suitable person, the wife took command of the ship and performed the duties successfully for a fortnight. Every one can furnish from his own experience instances which are similar in principle. In such cases there is no denial of the law, nor want of desire to carry it into effect; but a positive wrong would be done by applying it with such rigid absoluteness as to prevent the performance of the needed uses."
     Now, while every one will agree perfectly to this, what bearing has it upon the question which arose in Convention? Was this on a question of emergency? Did the Topeka Society claim that her male representatives in Convention were "unable to attend to their duties" and that therefore the female representative was needed?: Were the services of the lady delegate required to preserve the order of Convention? Or were her services imperative to call the attention of Convention to the laws which govern the Church? What act of hers was actually needed without which the work of Convention would not have proceeded as well?
     Not a word was said by the defenders of the motion to the effect that this was a case of emergency similar to those spoken of in the Magazine. The pastor of the Topeka Society, indeed, intimated that a Society composed entirely of ladies would have to be represented by those of their own sex, but he was one of the two male representatives from the Topeka Society who by their presence proved that this Society was not so constituted.
     When the Magazine states that "every one can furnish from his own experience instances which are similar in principle" to that of the husband who is obliged to perform the wife's duties, and of the wife who is called upon to attend to the husband's business, does it seriously mean to include the case in Convention among these instances? Does it really mean to imply that "a positive wrong would have been done by applying rigidly" the law concerning the duties of man and woman in this instance? Or that such application would have "prevented the performance of needed uses"?
Title Unspecified 1887

Title Unspecified              1887

     FREEDOM of thought on the spiritual plane requires, as a basis, freedom of thought on the civil plane. This is probably the reason why the New Church flourishes best in America and Great Britain, and, indeed, of the two, America, being less fettered by tradition to old forms, is the seat of greater order in the New Church. On the Continent of Europe the New Church has hitherto attained little growth, but the action of the Swiss New Church Union at its late meeting plants the Church in its external form firmly and squarely in the midst of Europe upon the rock of Divine Order, and from this beginning the establishment of the Church on a like orderly basis can now extend to the other German-speaking nations, among whom the Doctrines have been in circulation since Swedenborg's lifetime. The close relation between civil and spiritual freedom has been exemplified in a significant manner in the Republic of Switzerland, whose spirit of freedom is too renowned to require more than bare mention in this place. The significance lies in this, that the late meeting of the Swiss Union took place in conformity with the directions of the civil courts, in which certain legal proceedings had been instituted which have heretofore been described. Although the cause of these proceedings may justly be deplored as demonstrating a lack somewhere among professed New Churchmen of principles of common equity, yet the reason why it was permitted by the Divine Providence and even allowed to operate so far as to bring the matter before a superior civil tribunal would appear to be this, that the New Church should assume a certain standing in the eyes of the law of the country, and that with this its right to have its own priesthood and to administer its distinctive sacraments should be unquestioned.
Title Unspecified 1887

Title Unspecified              1887

     AN English New Churchman, Mr. H. S. Sutton, has published a book of poems. In one of them occurs the following:

     Forgive me not, for grievous is my sin;
     Yea, very deep and dark. Alas! I see
     Such blackness in it that I may not be
     Forgiven of myself; how then of Thee?

     In other words: How can the LORD forgive a man who cannot forgive himself? The poet continues:

     If my shut eyes should dare their lids to part,
     I know how they must quail beneath the blaze
     Of Thy love's greatness. No; I dare not raise
     One prayer to look aloft, lest I should gaze
     On such forgiveness as would break my heart.

     Sin in general corresponds to natural filth, and this fact brings up the question, which we cannot solve: Why should it break any one's heart to be lifted out of a mass of filth?
Title Unspecified 1887

Title Unspecified              1887

     THE Rev J. E. Werren reports in Messenger that the fund for the widow of late Rev A Schiwek (Prussia) now amounts to one hundred and seventeen dollars The last contribution was from Mrs. George M. Barker Gorand Rapids Michigan who gave one hundred dollars.

130


BRINGING THE CHILDREN TO THE LORD 1887

BRINGING THE CHILDREN TO THE LORD       Rev. EUGENE J. E. SCHEECK       1887

     "AND there were brought unto Him little children, that He should put the hands on them and pray, and the disciples rebuked them. But Jesus said: 'Suffer Little children, and forbid them not, to come unto Me: for of such is the kingdom of heaven:' And He laid the hands on them and departed thence."-Matthew xix, 13-15.

     THE LORD JESUS CHRIST is the Source of all life in heaven and on earth. The Divine proceeding from Him seeks out every tender affection that can in any way be turned to Him, and surrounds it with safeguards which only Divine Wisdom can create, and watching it continually sheds on it the sunshine of Divine Love and furthers its growth by the gentle rains and dews of Divine Wisdom, that it may be formed to be a perfect recipient of the Divine Life, and in its measure add to the magnitude of the LORD'S heaven, whose increase into the ages of eternity is the object of the Divine Providence. "I am the Way, the Truth, and the Life." (John v, 26.) "I, JEHOVAH, make all things, spreading out the heavens alone, extending the earth by Myself?" (Is. xliv, 24.) He alone doth these wondrous works, and as it is of the Divine Love of the LORD to give Its Very Self to those whom He has created into His image and likeness, so His Infinity, though 'never to be compared with in all the wondrous immensity of finite creation, yet seeks an image of itself in the endless and eternal creation and preservation of men, and, out of these, of angels, who, the more they receive of the Divine Life, by so much the more receive it in perfect freedom, co-operating in every act of the LORD'S as of themselves, yet with the joyous acknowledgment that their ability and judgment so to act comes from the LORD alone.
     This wondrous gift of Divine Mercy to men, that they may act entirely in the assurance that they are doing of themselves, that they may have the freedom of determination in every thought and word, affection and deed, needs to be preserved reverently and guarded cautiously, lest by any rudeness, any willfulness, or any thought-lessness man injure it. It is a sacred trust, carrying with it the gravest responsibilities. It is incumbent on man prayerfully to consider these responsibilities, to devote his best thoughts to them, to study with unflagging interest the Divine teaching concerning them, and with untiring zeal to fulfill them, guarding the sacred gift with jealous eye from that violation which hell is in the constant endeavor to effect.
     Man is free. And in any way to affect his freedom, by persuasion, by fallacious reasoning, by compulsion in any form, is to do violence to the Divine Giver of freedom. Man must act as of himself. He departs from the human the moment that he acts from other men, substituting their judgment for his own, subordinating his will to their desires. And no more emphatic illustration that it is of the Divine Will and of Divine Understanding that man should be free and act as of himself can be found than that in the very matter which the Divine Zeal of the LORD burns most to accomplish conjunction with. God-Man Himself-the LORD leaves man in most perfect freedom, and desires man to co-operate with Him as if man were His equal. "Ye are My friends if ye do whatsoever I command you. Hence forth I call you not servants for the servant knoweth not what his lord doeth, but I have called you friends for all things that I have heard of My Father I have made known unto you." The friends are those who are free And because their freedom is from the LORD and the way to maintain it must be learned from the LORD in obedience to His commands, He continues, saying:
"Ye have not chosen Me, but I have chosen you and ordained you, that ye should go and bring forth fruit and your fruit should remain: that whatsoever ye shall ask of the Father in My name He may give it to you." (John xv, 14-16.)
     The Divine Order which governs the gradual work of man's salvation thus requires that, man co-operating, there should be implanted in man seeds of the LORD'S planting, forms coming from the Divine Itself, which may adequately receive the LORD'S Divine proceeding and lift man up into conjunction with Him and thus into everlasting heavenly fruition.
     The LORD did not go to the little children and take them from their mothers' arms-they were brought to Him, and the intention on the part of those bringing them was well defined. The LORD was to lay the hands upon the infants and pray. In the man of the Church the remains of innocence and of good affections, which are meant by the little children, must be brought to the LORD in infancy and childhood. Every opportunity must be carefully watched for the implantation of these remains, and as the youth comes into his own right and takes his place in the world he must bring these remains to the LORD that He may lay His hands upon them and pray; that is, that He may impart the Divine virtue, so that the interiors of man may be healed (A. C. 10,023) and they may be conjoined with the LORD by the reception of the Divine Influx. Man thus brings the remains within Him into the presence of the LORD and into contact with the Divine Hand by doing whatsoever He commands. It is a simple matter. The way is clear; our footsteps need not fail. More merciful and compassionate than earthly father or mother, He points out the evils which are within us and proffers us His omnipotent aid to shun them as sins against Him. Every selfish thought, every worldly desire as it arises in our mind and comes to our consciousness, must be shunned as one would shun the lakes of hell. And though the evils will not at once be overcome, every successive combat brings the remains more fully under the healing influence of the Divine Virtue.
     But, strong as may be the desire to go to the LORD, and easy as the way is made by the Divine Omnipotence, to whom appertains "all power in heaven and on earth," yet there are states in the man of the Church which yield to selfish interests and strive to prevent the communication of the Divine influence. The disciples rebuke them that bring the little children.
     The Greek word which is here translated "rebuke" is formed from a root signifying "fear." With the man of the Church there are many objections to an approach to the LORD, objections which are grounded in the fears which they have who are "of little faith." The fear of the loss of reputation among men, the fear of the loss of position, the fear of the loss of money considerations of many kinds arising from the fear of the world generally, and seeking refuge in various pretexts which human prudence is apt to fashion all are averse to treading the path which leads to the LORD and interpose insuperable obstacles.
     Such obstacles are both intellectual and voluntary. The way to conjunction with the LORD must be seen, the commandments must be understood the teachings of the Internal Sense of the Word must be studied. But self interest allows neither time nor room for this. The sphere of the world, strong as it is, surrounding the man of the Church on all sides, insinuating itself into all the details of his calling, presses in upon him with apparently irresistible force.

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To compete "successfully" with others and to attain a certain standing in the world, he permits himself to be carried along in the mad rush of the world's stream, and with all his time occupied with worldly and sensual interests, there is no time left to bend his footsteps toward the LORD and toward His Heaven, no time to read and listen to and ponder over the Divine words which fall from His lips, and no opportunity to act in accordance with them. And yet this ought not be so. Every one's calling, whatever it may be, is his use of charity given to him in the LORD'S Providence, thereby to show forth his love to the LORD and to the neighbor. German rationalism, which acknowledges no God and no eternity, and laughs to scorn the idea that Divine Love watches over every particular of man's life, and uses a man's business to lead him gradually to deny himself and to become conjoined with the LORD in the prosecution of this his use of charity- rationalism, the daughter of atheism, may coin for man's life in the world such a phrase as the "struggle for existence," and the world at large may catch up the phrase and be imbued with its spirits but shall the man of the New Church suffer himself also to regard as a mere struggle for natural existence the life which in the LORD'S merciful providence is granted him to lead here, so that of himself, in the freedom which comes from above and according to the reason which comes from that he may step by step come nearer to the LORD, the Divine Hand may touch him and communicate to him those Divine blessings which, whatever may be the appearance in the eyes of the world, are peace and joy and happiness here, and in heaven to eternity?
     Let us not misunderstand our position. The LORD brings us into existence. He educates us and instructs us from infancy to adult age, preparing us for the life we are to lead, making provisions for every step which we are to take, and He introduces us into a life in the world wherein we are to do as He commands in preparation for that life in heaven which knows no end. For the LORD saith: "I have given them Thy Word, and the world hath hated them because they are not of the world, even as I am not of the world. I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil. The are not of the world, even as I am not of the world. Sanctify them through Thy Truth: Thy Word is Truth. As Thou hast sent Me into the world, even so have I also sent them into the world, and for their sakes I sanctify Myself that they also may be sanctified through the Truth." (John lvii, 14-19.)
     The care for our natural existence is His, not ours. Our sole duty is day by day to shun the many evil seductions which the cunning of hell contrives to lay in our path, and to keep ourselves ever ready to heed the Divine injunction to cease to do evil and learn to do well, to seek peace and to pursue it.
     Doing our duty thus, He give us our daily bread, He will provide our food and raiment day by day. If, in His Omniscience we can the better perform uses to our neighbor by being exalted into a more eminent station or by receiving more riches, He will provide them without our being anxious. "I say unto you, Be not solicitous for your life, what ye shall eat, or what ye shall drink, nor yet for the body, what ye shall put on. Is not the life more than food, and the body than raiment? Behold the fowls of the air, for they sow not, neither do they reap nor gather into barns, yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by being solicitous can add one cubit unto his stature? And why take ye thought, for raiment? Consider the lilies of the field. They toil not, neither do they spin, and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, why not much more you, O ye of little faith? Therefore, be not anxious saying, 'What shall we eat?' or 'What shall we drink?' or 'Wherewithal shall we be clothed?' For after all these things do the nations seek: for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God and His justice and all these things shall be added unto you." (Matthew vi, 26-33.)
     Such a disposition is enjoined in our text in the words, "Suffer little children, and forbid them not, to come unto Me, for of such is the kingdom of heaven." In the other two Gospels, where the same event in the LORD'S life is recorded, this further explanation is given: "Verily I say unto you, whosoever shall not receive the kingdom of God as a little child shall in nowise enter therein." As in infancy the full confidence and trust in one's parents is stored up by the LORD among the remains in the interiors, so in adult life a similar childlike confidence and trust in the LORD'S Providence will bring the remains under the Divine Hand of the Father who is in the Heavens, who opens man's Internal, and establishes therein His kingdom. And so with innocence and peace and every good affection. Then the Divine Life flows with greater power through the Internal into the External, and the LORD'S kingdom comes and His will is done as in heaven so upon the earth.
     With every man the LORD stores up remains, though in the case of those whose parents co-operate intelligently and wisely with the LORD there is a greater abundance than with others. Over these remains the LORD'S Spirit broods, as a hen does over her eggs and her young. When, then, there comes a movement from the breath of the Divine Life that these remains be vivified, let man heed the Divine injunction to "forbid them not." And hearkening to the Divine Word, he will prove himself a listener, a "disciple," "And He lays the hands upon them."

     In a more external sense, which is near the literal sense, the words of our text teach us a more particular application of the doctrine contained in the spiritual sense. In this more external sense the LORD teaches us     to bring to Him the children whom He intrusts to our care, and that we do this by "suffering them, and not forbidding them to come to Him," for they are born into the world to become members of the Church while on earth, and angels of heaven thereafter.
     It, is, then a Divine command, primarily to parents, but also to all the members of the LORD'S Church.
     The general law that man must shun evils before he can do good, and which finds expression, in the prohibitive commands of the Decalogue, also in the command, "Wash you, make you clean; put away the evil of your doing from before mine eyes; cease to do evil; learn to do well," and in the Word throughout, also obtains in the command concerning the education of children- "Forbid them not." The first need in education is to beware of the falses and evils which obtain so largely in the education and instruction of the day for every evil and every falsity "forbids."
     It was the LORD in His Human who stood before those who brought the children, and to Him in His Human were they brought. It is, therefore to the LORD in His Human as He is revealed at His Second Coming in the Doctrines of the New Church that the children are to be brought.

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We forbid their coming to Him when we intrust their education and instruction to those who have no knowledge of the LORD and less acknowledgment. All schools in Christendom outside the pale of the New Church do not acknowledge the LORD in His Divine Human, and hence the prohibition applies to them all. Children must be sent to New Church schools. Where this is done the command loses none of its force. Situated in the midst of Old Church influences, the New Church, which, like every man, is kept in perfect equilibrium between heaven and hell, is subject to these influences, which press for admittance into every form of educational work.
     For instance, the great preferment of studies affecting the intellect over the training of the voluntary threatens frequently to "forbid" the coming of children to the LORD:-parents and teachers may grow impatient at the progress of the pupils in New Church schools, as compared with the apparently more rapid progress in schools not of the Church. Progress does not consist in the cramming of the memory and in rapid mechanical accomplishment of the body, but in the gradual growth in the knowledge and intelligence of the LORD'S Word, and hence of things of this world, and in the discipline of character, in which the child's cupidities are brought into subjection first to the parents' and teacher's commands, and gradually-as knowledge opens the way for reason to the Divine Truth revealed immediately from the LORD our GOD.
     Accomplishments such as the world calls for are of the world, and "What profiteth it a man if he shall gain the whole World and lose his own soul? or, What shall a man give in exchange for his soul?" (Matt. xvi, 26.)
     Closely connected with this is a subject of great importance, which Old Church influences are apt to minify and to blind our eyes to, but one which has particular bearing on the duty enjoined in the text. This is the study of the LORD'S Revelation in the languages in which they were written. When the LORD spoke to His disciples of the Consummation of the Old Church and of His Second Coming, He said, "Verily, I say unto you, this generation shall not pass till all these things be fulfilled." (Matt. xxiv, 34.)
     The LORD in these words referred to the Jewish nation, which, driven from their country and settled among the various Christian nations, continued to preserve the Word of the Old Testament in Hebrew. They taught their children the Hebrew so that they could read the Word, and thus their idolatrous veneration for the Word in its original tongue was used as means to enable the celestial heaven to have that basis on the earth which the LORD had provided for them. This use which the Christians could not perform is now transferred from the Jews to the New Church, and it is our duty to preserve the Word in the Hebrew and to teach this language to children, nor only that in later years they may read the Word in the original and thereby co-operate with the LORD in effecting a closer and fuller conjunction with all the heavens, but also for present use. (For when the lips of the tender children utter the Divine words in the tongue in which they were spoken, they are brought into the arms of the LORD and He lays His hand upon them and blesses them, storing up remains of most potent influence because they are forms of the LORD'S own choosing, in which the Divine Truth is in its fullness, in its holiness and in its power.
     Again, Old Church influences operate strongly to force into New Church education The adoption of the sciences of the day, which are replete with falses originating in the theology of the Old Church. One illustration will be sufficient in what manner Old Church science "forbids" an approach to the LORD. The world with those things in it which are good and useful is a theatre representative of the LORD'S kingdom. Things evil and harmful came into existence together with hell. The LORD at the end of a Church and the beginning of another has always come to judgment, for on this depends salvation. Man's salvation then requires that he should learn to judge justly and to discriminate truly. In the study of nature in her three kingdoms, he must learn to judge between the good and the evil, and to discriminate between the greater and less good and the greater and less evil, else he "mixes evils, and from diverse ones makes one pottage, and from diverse goods one paste," and even mixes both pottage and paste in the same vessel. This is the picture presented by the current science of nature, where good and evil forms are blessed together because of apparent external similarity, and discrimination according to use is utterly ignored. Where, on the other hand, a child is taught the New Church science of nature, which separates things good and evil, and classifies them thus separated, things good according to the order and form of heaven, and things evil according to the order and form of hell, the scientific substratum of judgment is laid, and the teachings of the Word will receive a confirmation that will help the child when, in later years, it comes into the exercise of its own reason, to judge clearly in matters which, without such a factor in his education, will perplex and harass him and almost drive him to despair, for he will then have open ears to understand the Divine voice, and open eyes to see the Divine finger directing him to his duty, and he will bring the tender remains within him to the LORD, and the LORD will take them into His arms, lay His hand upon them, and bless them.
     Again, 01d Church influences will act prohibitory in the establishment of the needed relation between parents and teachers. Unless both parents and teachers cooperate in the work, learn from the LORD the needed information concerning true education, and act according to it, they will hinder the bringing of the children to the LORD. Both parents and teachers must be zealous for the maintenance of true order. Both must continually work hand in hand, taking an equal interest in the children, and providing for true harmony between the home and the school, ready at any and every time to give up opinions and persuasions concerning education when they are shown to be contrary to the teachings of the Church, and to adopt what the LORD Himself teaches in the Doctrines of the New Church. So shall the "rebuking" of the "disciples" be silenced, and the Church will realize more fully and love more devotedly the Divine love and the Divine Wisdom which is revealed in the words:
     "And there were brought unto Him little children, that He should put the hands on them and pray: and the disciples rebuked them. But JESUS said: 'Suffer little children, and forbid them not, to come unto Me, for of such is the kingdom of heaven.' And he laid the hands on them and departed thence."
Rev. W. C. Barlow M. A., F. S. S. 1887

Rev. W. C. Barlow M. A., F. S. S.              1887

     THE Rev. W. C. Barlow M. A., F. S. S. is engaged in giving a series of lectures at the Pelican Hall London, on Sunday afternoons. These lectures are popular explanations of the most recent scientific discoveries, and are made the means of imparting many of the teachings of Emanuel Swedenborg both in science and religion They are listened to with considerable interest, and at the close questions are asked.

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CONVERSATIONS ON EDUCATION 1887

CONVERSATIONS ON EDUCATION              1887

     APPLICATION.

     [Continued.]

     THE real purpose of a command uttered by a parent to his child is that the child may hear and fear. Hearing and fearing form in the child the plane of the providential and saving operation by which the Divine Mercy becomes manifest to the very senses of man, and presents itself in those ultimates in which it has power. Hearing and fearing imply obedience, and obedience on the part of a child is application of that which is contained in the command, and this again, when regarded from a more interior point of view, is application of the Truth, or the appearance of the Truth, in which the LORD by accommodation affects the states that are to be liberated from the power of evil and falsity, and to be raised up into the heaven of good and truth.

     "To believe in the LORD and to love Him is to do His commandments; this the LORD Himself teaches in John: 'If ye love Me, keep My commandments; he who hath My commandments and doeth them, he it is that loveth Me. If any one love Me he will keep My Word, and My Father will love him, and We will come to him, and make a mansion with him.' (Chap xiv, 15, 21, 23, 24), and elsewhere in the same: 'Abide in My love; if ye keep My commandments, ye shall abide in My love. Ye are My friends, if ye do whatsoever I command you.' (Ch. xv, 9, 10, 14.) The Doctrine of Charity and Truth teaches the Commandments and precepts that are to be kept, and according to which man is to live."-A. C. 10,645.

     By commands, and by the enforcement of obedience to commands, is overcome self-will, from which proceeds unwillingness to hear and fear, and consequent opposition to that which is commanded. The ear is opened, when the child is brought to yield to a superior will, and the state of submission which is thus induced prepares the mind as well internally as externally to receive instruction. There is an internal preparation effected by submission; because this involves the removal of those evil spirits who excited opposition; and there is an external preparation effected by submission, because the external of the child is now in the true relation to the internal, in the relation of one who serves, and who is ready to serve another who commands, and who wills that what he commands may be done. Command is a first step, and the enforcement of command is a second step; the one is as necessary as the other, and enforcement involves punishment to the extent required for the causing of the fear that brings with it submission. Disobedience must be overcome as a direful evil, destructive of order, and of a life according to order. And let us note well that the punishment of disobedience, like the punishment of all other evils, is but the reaction of the evil against itself. All human pains and buffering are such reactions, and they are permitted of the LORD to the end that evil maybe subdued, and that in man there may be opened a way of truth in which he can be led to good. Such reactions men call punishments, and the LORD permits them to think of them as punishments inflicted by Him, because men insist on doing the evils which bring them on, and not because the LORD wills to punish, or ever does punish.
     Without this permission man could not be led in freedom to shun evils as sins against God, and thus to be regenerated and saved, and without a belief that God punishes sin, the natural man could not be led to regard evil as the cause of sin and himself the evil-doer, as the cause of the reaction or punishment of sin. The recognition of this truth, at first externally and by degrees internally is the beginning of the formation of a true rationality in man. True rationality is wisdom and hence it is said, "The fear of the LORD is the beginning of wisdom." (Psalm. cxi, 10.) The ultimate reason of fear with the human being is the personal fear of pain and suffering. Without this basis laid in infancy and childhood, true rationality cannot be built up. And the end of instruction and education is to supply the child with the means of becoming truly rational; means which may serve him as steps by which he may by degrees reach a state of life truly human.
     The two senses provided by the LORD to effect this preparation in the child are the senses of sight and hearing.

     "There are two senses given to man which serve him as means of receiving the things by which the rational is formed, and also the things by which he is reformed, namely, the sense of seeing and the sense of hearing; the other senses are for other uses. The things which enter by the sense of sight enter into man's understanding and enlighten him, wherefore by sight is signified the understanding enlightened, for the understanding corresponds to the sight of the eye, as the light of heaven does to the light of the world; but the things which enter by the sense of hearing enter into the understanding, and at the same time into the will; wherefore, by the hearing is signified perception and obedience. Hence it is that in human language it is a received form of expression to speak of 'hearing any one' and also of 'giving ear to any one?' likewise of 'being a hearer' and of 'hearkening;' and by 'hearing any one' is meant to perceive, and by 'giving ear to any one' is meant to obey, as also by 'being a hearer;' and each is signified by 'hearkening,' etc-A. E. 14. (See also A. E. 208, 427, 577, 600; S. D. 1089-1091; A. C. 5077, 9996, 10,199.)

     In Arcana Coelestia we have this teaching:

     "'Ears' in the internal sense of the Word signify obedience, also because of the correspondence which exists between hearing and obeying, which correspondence lies hidden in the very word to hear, and still more in the word to hearken the origin of which correspondence is from the other life, where those who are obedient and compliant pertain to the province of the ear, yea, they correspond to the hearing itself, which is an arcanum yet not known."-A. C. 2542.
     "To speak with the ears is according to faculty, for there is a faculty of reception, thus of obedience, according to which one perceives and wills."-A. C. 2965. (See also A. C. 9897, 4404.)

     We are instructed that "whatever enters by the sense of hearing is introduced into the understanding, and at the same time into the will." That is to say, whatever is so introduced becomes an object of the thought and at the same time of the affection. Hence it is that the word has the two significations-perception and obedience-which in ordinary discourse are expressed by hearing and hearkening, or giving ear to what is said. Now, the affection which is excited into activity by what thus enters, is an affection of the love of hearing, which, as we are taught in Conjugial Love, n. 210, "is from the love of hearkening and obeying." From this it appears that the love of obeying is with man a primary love, from which proceeds the love of hearing, which is a form of the inclination to love existing in man by creation, together with the faculty of understanding. The love of obeying, as a general form of that universal inclination; is therefore the primary love, by the activity of which rationality is established with man. When this is affected by what enters by the sense of hearing, this affection takes form as thought by means of the faculty of understanding. By this conjunction between what is of the love or will, and what is of the understanding, an embryonic beginning of human rationality is made which comes to the birth and thus into existence only in the act of obedience and is made a lasting or permanent state only by continual acts, or the habit of obedience.
     Hence it follows that the habit of obedience gradually formed from the activity of the love of obeying what is heard, is a primary and central state of the natural life, in which acts are done, and that it is absolutely necessary as a beginning and basis of the formation of a true rationality, and by means of this, of putting the natural principle and its life into its true relation to the internal or spiritual principle and its life.

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As shown in a former Conversation, this relation is that of servant and lord, of the one who hears to the one who gives commands. These things being so, the conclusion is inevitable that the true rationality, which is true humanity, cannot be formed, and the natural mind and life cannot be reduced into order as the basis of the spiritual without obedience and the habit of obedience. This conclusion is but a statement in slightly varied form of the Divine truth revealed in Arcana Coelestia, as follows:

     "And the ear-rings which were in their ears." (The whole passage, Genesis xxxv, 4, reads thus: "And they gave to Jacob all the goods of the stranger which were in their hand, and the ear-ring which were in their ears, and Jacob hid them under an oak which was near to Shechem") "This signifies things actual [sets, deeds], as appears from the signification of 'ear-rings' [things in the ears], that they are badges [insignia] representative of obedience. This in because the ears signify obedience (n. 2542, 2869), and the things which are of obedience are actual things, because to obey involves doing in act. Here actual things are predicated of the falses which are to be rejected. In respect to the rejection of falses, even actual ones, concerning which the internal sense here treats, a few things are to be said. Man be fore he comes into good by regeneration from the LORD and from good does truth, has many falses mingled with truths, for he is introduced by the truths of faiths, concerning which in his first ago he has no other ideas than those of infancy and childhood, I which ideas, because they exist from the external things which are of the world, and from the sensual things which are of the body, cannot otherwise than be among fallacies, and consequently among falses; these also become actual, for the things which a man believes he does. These are the falses which are here meant, and these remain with man even till he is regenerated, that is to say, even until he acts from good; then good reduces to order the truths which he has before imbibed, that is, the LORD does this by good, and when this is done falses are separated from truths and are removed. Man is altogether ignorant of these things, but nevertheless there is such a removal and rejection of falses from his first childhood even to his last age, and this with every man, but especially with him who is regenerating. With him who is not regenerating a similar [process] takes place, for when he becomes adult and his judgment attains maturity, he then regards the judgement of his childhood as trifling and ludicrous, and thus as farter removed from him. But the difference between the regenerating and the non-regenerating man is, that the regenerating man regards those things as removed from him which do not concord with the good of faith and charity, whilst the non-regenerating man [so regards] those which do not concord with the delight of the love in which he is. This one, therefore, for the most part [regards] truths as falses and falses as truths. As to ear-rings, these were of two kinds: there were the ones which were applied over the nose to the forehead, and those which were applied to the ears; those which were applied over the nose to the forehead were badges representative of good, and were called jewels or ornaments [monilia], whilst those which were applied to the ears were badges representative of obedience and are ear-rings, although in the original language they are expressed by the same word" (a word which signifies "to encircle," to enclose").-A. C. 4551.
BRIEF TREATISE ON THE TREE 1887

BRIEF TREATISE ON THE TREE              1887

     CHAPTER V.

     THE LEAF.

     By means of the bark the three different kinds of buds are formed which the tree produces-namely the branch buds, the leaf buds, and the flower buds. These buds are distinct in their origin and uses, and are never by any mistake developed into the other-that is the branch bud produces a branch and nothing else. For
"a branch signifies affection which springs from good, as a branch from its trunk." (A. C. 4231.)
     As the leaves put forth from and upon the branches, they are a more external expression of the life of the tree, and therefore they correspond to a more external principle in the human mind. "'A leaf' signifies truth, as is evident from the Word throughout." (A. C. 885.) "If love to the LORD be compared to the tree of life in the Paradise of Eden, charity and its works are the fruits thence, whereas faith and all things of it are merely leaves." (A. C. 3427.)
     The fact that the branch corresponds to one spiritual principle, and the leaf to another, proves that in their very origin they are distinct, and that the branch is potentially present in the branch-bud as is the leaf in its bud.
     The leaves correspond to a principle of faith or truth that derives its origin from good affections which correspond to the branches of a tree. These branches or affections are put forth or expressed in the life by means of truths which correspond to leaves.
     We can see, from the principle to which it corresponds, that a leaf-bud never can produce anything but a leaf, because it corresponds to a principle that is in it, that was in its particles from the beginning of the tree, that even existed in the seed-a spiritual principle that could be expressed or represented in this world only by leaves. "That by leaves are signified rational truths appears clearly from the things seen in the spiritual world, for trees alto appear there with leaves and fruits. With those who are in the goods of love, and at the same time in the truths of wisdom, there appear fruit-bearing trees luxuriant with beautiful leaves." (A. R. 936.)
     They differ in their spiritual origin-that is, they correspond to different spiritual principles-still, all these intermediates are so formed as to be capable of uniting ton ether into one general form of use.
     How plainly the right study of a tree shows that the end and aim of its existence is to produce its fruit. It is this effort that builds up the tree and keeps it alive. If that were withdrawn the whole tree would perish.
     See how wonderfully each part is prepared to do its work, and how harmoniously it acts with all the others which differ so widely in form and function, yet are united into one consenting instrument by the effort which constitutes the tree's very soul.
     Not only is there a wonderful preparation and a most wonderful harmony of action, but as the parts approach the point where this effort finds its highest expressions in the production of the fruit they develop into more and still more beautiful forms.
     The roots, which are most distant, have no beauty.
     The stems give an impression of strength and majesty, and in some cases their extreme height suggests an idea of sublimity, but standing by themselves, just simple, unbranching, unadorned trunks, we never should think of calling them beautiful.
     The branches are one step nearer in the series of intermediates to the point where the fruit is produced they are a higher expression of the life of the entire tree, and so they have more beauty than the members below them. They have more beauty because more than the roots and trunk-they make manifest what the tree is endeavoring to do. They are to the trunk what truth is to good-they are the means of expressing its life. Just so a man expresses the good that is in him by the truths that he speaks and lives.
     The same is true of the leaves. They are a still higher link in the chain of intermediates, and express in greater fullness the effort with which all the parts are animated.

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They are the particulars of which the links below them are the generals.
     The entire tree expresses or corresponds to some good in the mind of man-the leaves correspond to the truth of that good, whatever it be-for good makes itself manifest by means of truth.
     "The man who is reborn in like manner as a tree begins in like manner as a tree the first produces leaves, next flowers, and finally fruit; for he produces such things as are of intelligence, which also in the Word are signified by leaves." (A. C. 5115.)
     "Growing green from the leaves represents the first state of the regeneration of man; hence it is that leaves signify the things which are of intelligence or the truths of faith, for these are the first things of regeneration." (A. C. 5116.)
     What part do these lovely things have in the work that all the rest of the tree is so eagerly doing?
     Their use is of vital importance, though their span of life is limited, for in the temperate zones they come in the spring and go in the autumn, and pass the summer fluttering in seeming idleness, though all the while they are busily doing their share of the work.
     First, they are to the tree what the lungs are to the human body:
     "The leaves which [the plant] puts forth immediately after birth are in the place of lungs, for as the heart without the lungs does not produce motion and sensation, and by these vivify the man, so without leaves the root does not cause a tree or shrub to vegetate." (T. C. R. 585.)
     "That all things in nature have reference to the human form is also manifest from single things in the vegetable kingdom, where all things are clothed with leaves, bear flowers before they bring forth fruits, while fruits are the ultimate ends for the sake of which are the prior things and to which all things look; for leaves then have reference to the lungs; and are as it were in the place of breathing, for by their means the sap is attracted; wherefore a tree, spoiled of its leaves, bears no fruit, hence also it is that leaves in the Word signify the truths which are of faith, for in like manner by them is conveyed the vital whereby good is formed." (A. C. 10,185)
     "Vegetables in many things have reference to such things as are of the animal kingdom, as that they produce leaves as lungs." (A. C. 1203.)
     Through the myriad vessels in the trunk and branches the sap ascends, containing in solution, as has previously been said, all that is needed for the growth of all parts of the tree. It flows into the leaves, and then an immense quantity of it passes off in the form of vapor, leaving all the matter in solution behind. This juice, thus condensed, has a much greater consistency, and, like all the other parts of the tree, it has a threefold character.
     "A tree, with its trunk, branches, leaves, and fruit, stands on its own root, and out of the soil by means of its root it extracts and calls forth a grosser juice for the trunk, branches, and leaves, a purer one for the pulp of the fruits; and the purest for the seeds within the fruit." (S. S. 66.)
     It is in the leaves that this separation of juices takes place-the purest kinds being sent to the pulp and fruit. But before their arrival at their final destination they are again purified, as will be seen farther on in the chapter on Flowers.
     We read in Apocalypse Explained, n. 1084, that "A tree with its trunk and branches,: leaves and fruits, stands upon its own root, and from the ground where its root is it draws out and calls forth juice, a grosser for the trunk and the branches, a purer for the leaves,, and a purest, which also is more noble, for the fruits and for the seeds in them, and this takes place by the heat from the sun; there the branches, leaves, and fruits, although they are distinct, still together, and in an instant from the same ground eliminate nourishments diverse in purity and nobility."
     The leaves are arranged upon the tree with a view to giving each separate one as much sunlight and air as possible, because these are indispensable to the efficient performance of the work that the leaves have to do. While the sun is shining brightly upon them, they not only send off an immense amount of water in the form of vapor, but they also give out oxygen, which is a gas necessary td the existence of animals.
     This work performed by the leaves is of vital importance to the life of the tree and to the production of the fruit.
     Through the numerous minute openings in the leaf's surface, called stomata, it absorbs a gas from the air called carbonic acid gas, which is composed of oxygen and carbon.
     The action of the sunshine separates this gas in the leaves and frees-the oxygen, which escapes into the air. The carbon remains behind to nourish and help build up the tree. The same gas, dissolved in water, is found in the earth, and also enters the tree by means of the roots. When wood is burned by smoldering, as in a charcoal pit, the black substance that remains is carbon, which in a different form had entered the tree by its roots and leaves.
     One who has never studied the subject would scarcely believe in looking upon a tree that there is so much activity, so much movement, within the trunk and branches and leaves. Its external appearance gives no hint of what is going on within. It is true that the leaves rustle and play, and the branches toss in the wind; but while these external movements are going on there is corresponding activity in the interior of the tree. In the morning the sap rushes up to its very top, and is distributed to the widespread surface of leaves to take the place of the moisture that has evaporated under the influence of the sunshine. With increased demand by the leaves comes a more rapid supply from the roots, and this continues till the pun disappears, or till the supply of sap is exhausted.
     Without doubt the wilted appearance of some plants in the hot sunshine is caused by the inability of the roots to supply moisture as fast as it evaporates from the leaves.
     It is easy to see that there is a vast amount of work done in the leaves-the work of evaporation and of the separation of the different kinds of juice, of the absorption of nourishment from the air, all of which is constantly going on during the growing season. And all this with no mistakes-there are no packages sent to the wrong address. The juice belonging to the leaves never by any mistake goes to the flowers, and the sugar belonging to the fruit is safely transmitted to it and never misappropriated by any other member or part of the tree.
     This work is all done correctly and promptly, and quietly as well.     The uses that the leaves perform to the tree and the fruit in the natural world correspond exactly to the uses that certain truths perform in the human mind
     This is true of all the parts of a tree.

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So by a careful study of them we can get at a better understanding of the spiritual things to which they correspond.
     "Rational truths are also signified by leaves. . . but this signification is according to the species of the species of the trees. The leaves of the olive and of the vine signify rational truths from celestial and spiritual light. The leaves of the fig signify rational truths from natural light, and the leaves of the fir, the poplar, the oak, and the, pine signify rational truths from sensual light." (A. R.936.)
TEASING 1887

TEASING              1887

     ONE of the most common forms which, in the absence of neighborly love, the love of "fun" assumes with children and young people, is the love of teasing. To annoy their companions with petty jests and slight mis-representations of fact, or by any of the innumerable means constantly at hand, forms an almost inexhaustible source of amusement.
     They hurt their companions and themselves.
     Seldom do they reflect that their action is not prompted by any love for their neighbor, and that, although occasionally raillery may be indulged in without harm, teasing not only injures the state of their companions but also opens certain hells to those who tease.
     Probably nothing gives more occasion for teasing than a young man's paying attentions to a girl. Yet nothing ought to be further removed from it. The marriage state is a most holy one, and whatever looks in the direction of marriage ought to be most carefully guarded as something holy. The spirit which prompts a young man's companions to tease him because his actions manifest that the love of the sex is beginning to be directed to one of the sex, fails to recognize that the LORD is preparing him for the reception of the holy and heavenly conjugial love. It fails to recognize that tender affections are being called forth which the rude breath of the exasperator may easily crush. True, there are characters whose pertinacity is increased by teasing, and who will the more obstinately pursue the object of their affections, for being teased. But even this may prove a great injury. Who will say that a teasing companion may not have delayed or broken off an attachment and thus destroyed the conjugial happiness of two, at least during their life on earth, or, on the other hand, that he may not have led an obdurate character to proceed from an unfortunate attachment to a more unfortunate marriage, when otherwise, if left in freedom, he would have seen the evil of such a marriage in time to prevent it?     
     To tease another is to infest. The one teased is not only provoked, irritated, and exasperated, but he is not left in freedom.
     It may help those who are given to this evil love to read the explanation of Exodus x, 7. (A. C. 7655.) After several plagues had been sent upon Egypt without inducing Pharaoh to send the sons of Israel away, Moses was to bring upon the land the plague of locusts. Thereupon the servants of Pharaoh appealed to Pharaoh and said to him: "Dost thou not yet know that Egypt perisheth?" This signifies "that from the facts it might be known that all who provoke those simple ones are cast into hell whence there is no evasion. Egypt indeed signifies those who infest not merely those who provoke, but because the Egyptians themselves spoke it is not said those who infest but those who provoke for the evil excuse their evil and make light of it. Nor is it said that they provoke those who are of the spiritual Church but those simple ones for the evil call all those simple who are of the Church and live according to its truths and good, or the life of faith and charity.'"
     The word translated by "provoke" is lacessere, which means to excite, provoke, exasperate, or irritate.
     It may be well for a young girl who "has such fun, teasing" another to reflect that that other may seriously reply that she has been infested and that the one who did the infesting had not a very respectable class of spirits about her at the time. Should she desire to know in whose company any one is when provoking and teasing another she will obtain full information in The Spiritual Diary (n. 4648):

     CONCERNING HELLS.

     "There was a certain one who in the world delighted in provoking others, and leading them to give angry answers, that thus he might have occasion to do evil to them. He, or another one like him, appeared to me and wished to bite, with which he had been familiar in the world. He also appeared with an axe, which was not seen at the time, that he constantly would lightly before himself pervert something, which was the provocation and the continual will of doing evil. But they who appear with an axe have it bound to their left arm. Afterward it is rolled together through the right arm and through the neck several times, which is a sign that they appear with an axe, and also those who are with a knife, this appears afterward, and they cannot get rid of it. So also here. Afterward he was let down under the sole of the left foot, almost to the hell there, and I noticed, as often, as he moved, that a din was heard below, like the din of punishments. This comes from there because by many provocations and efforts at evil doing, he had opened to himself the hells which punish, and so when he moved, which is represented when he thinks actively of others, such punishments are begun there. This I have frequently heard before, but it had not been given to know the cause. He was transferred toward the back to the hells of malicious genii and also there, as often as he moved, a like din was heard. Finally he was led still farther away, until he should come to this that he would be punished by that with which he wanted to punish or do evil to others, so that they would as often return to him.
     "Such is the lot of those who continually endeavor to, and actually, as far as they can and dare, provoke others, violate, and do evil."
AMERICAN OONFERENCE OF NEW CHURCH MINISTERS 1887

AMERICAN OONFERENCE OF NEW CHURCH MINISTERS              1887

     THE General Conference of New Church Ministers met for the last time at Detroit on Tuesday morning, June 14th. The annual address was given by the Rev. John Goddard in the form of a sermon on casting the net on the right side of the ship and on feeding the lambs and sheep. (John xxi.) The address was very good in many respects. One or two points might be excepted from, especially one in which the speaker objected to teaching from those parts of the Word where the internal sense does not shine through the letter. He remarked that he was trespassing on the rule himself in his present address. He expressed some very good ideas in regard to the necessity of order, subordination and degrees in the ministry. A paper was read by the Rev. A. F. Frost raising the question whether it would not be proper and useful to place the Writings in a conspicuous place in our houses of worship.

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The paper did not give a definite answer to the question, but was written to call out the views of the members of the Conference.
     The Rev. P. B. Cabell was opposed to placing the Writings in a position above the Word. He favored placing them near the Word, but not very near. He believes them to be from the LORD, but would not put them within ten feet of the Word. Every idea in them is in the Word and from the Word, but any suggestion to place them on a level with the Word is out of place. The letter of the Word connects with the heavens, but the Writings are in a subordinate place.
     The Rev. W. H. Mayhew said that he doubted the propriety of placing the Writings in a conspicuous place in connection with the Word.
     The Rev. L. P. Mercer spoke of the three senses of the Word, the last being the basis and containant of the internal senses. The Word in the literal sense is more holy than the Word in heaven. He believes the Writings are the internal sense of the Word. He does not yield to any one in reverence for the Writings, but still thinks it is not useful to have them in a conspicuous place in the house of worship.
     The Rev. James Reed spoke of the origin of the custom of placing the Word in the repository as being from the description of the Word seen in heaven, where it is in the centre. (T. C. R. 508.) He thinks we destroy the reverence for the Word by anything of the kind suggested. The Rev. J. E. Werren was opposed to the proposed custom, as it might give rise to misconceptions and misrepresentations, and referred to some stories of supposed practices of Swedenborgians which he had heard and which aroused prejudices in his mind.
     The Rev. John Whitehead spoke of True Christian Rel4iion (n. 508), whence is derived the custom of placing the Word in a repository, and said that there was one thing in that relation which would be represented by the proposed custom which is not adequately represented now. There was seen light emanating from the Word, which represented the Internal Sense of the Word now opened or revealed, and the Writings, being the Internal Sense, could well be placed in the repository to represent the internal of the Word, or one work might be placed there to represent the whole. He said there was a disposition to hide the source of our knowledge of the Word, which was derived entirely from the Writings. We ought, on the contrary, to exalt these and keep them before the public.
     The Rev. Jabez Fox said that the Word opened on the altar represented the Internal Sense coming from the Letter, and said that he had been very much annoyed during the Convention meeting to see that the Word had been left closed.
     Some one immediately went and opened the Word, which was lying closed on the repository.
     The Rev. S. M. Warren said that we could not exalt the Writings too high in our estimation; provided, we do not place them above the Word. He would not like to see the Writings in a conspicuous place in our houses of worship, as it might lead people to think that we exalted them above the Word. The Writings were but as a drop of water to the ocean. We cannot too highly estimate the Writings, provided we keep them in a proper relation to the Word. We should be careful how we explain them as Divine. He would not object to some position that would be safe against misapprehension. All the instruction we have is from the or through the Writings. Without these we are without knowledge of the Word. It is not offensive, but delightful, to think that the Writings are from the Word. To illustrate how much the Word is above the Writings he spoke of the inadequacy of expressing in natural language the Internal Sense of the Word. Such measure as can be expressed is given, yet what we have is but as a bucket out of the sea.
     The Rev. C. Giles asked if no one has a knowledge of the Word except what comes from Swedenborg.
     Mr. Warren answered that through the degeneracy of mankind all true doctrine of the Word had been lost. Although the Word was as a man clothed, with the face and hands naked, yet men had so lost spiritual truth that they lost the ability to perceive it. The Christian world had become split up into sects, all in error. The truths of the New Church have been promulgated and spread through all countries. Much of the direct light has become indirect, and people receive ideas derived from the Writings, not knowing their source. A few in the past times got something of genuine doctrine from the Word. The Rev. Mr. Clissold knew where to place his finger on the remains of true doctrine through the Christian ages. A good many read the Word devoutly and got something of light, which Swedenborg speaks of as not the Spiritual sense, but something of doctrine from that sense. In the way the Christian world, is being enlightened this is not the Coming of the New Church, but a preparation for its reception. There would be no true doctrine in the world but for the Writings of Swedenborg, but he does not say that none but those who read the Writings have the truth.
     The Rev. H. H. Grant stated that the perversion of the doctrine was so great that they did not see the direct teaching of the Word; but if men came to it unbiased they could gain something of true teaching. The Word is sufficient because it contains all.
     The Rev. Jabez Fox suggested that in the services some passages be read from the Writings after the reading from the Word. This has been done in Baltimore.

     A paper on ministers and their main difficulties in reference to church organization, written by the Rev. G. Reiche, was read.
     The writer said that in the ministry there are not so many who miss their calling as in other employments. The Doctrines of the Church give abundance of material for work. Truths must precede. The writer warns against the idea that truth must be lived before it is preached. One must preach and teach all truth which he can see and comprehend. Self must be repressed. Shun evil as sin against God. The minister must not gratify every hobby of every member. He must leave those in peace who do not disturb (H. D. 318). We often read and hear of priestcraft, but seldom of lay-craft. There is much of the latter.
     The paper was not discussed.

     In the afternoon the Conference adjourned sine die, and the Council of Ministers met to take up the work of the Conference, and most of the afternoon was spent in discussing plans of work, assigning questions, revising the docket, etc. Toward the close of the meeting a paper on the "Limbus" (T. C. R. 103) was read by the Rev. Ellis I. Kirk. There was no discussion.
     A Committee on Business was appointed to arrange a plan of carrying on the work at the next meeting. It consists of Messrs. Reed, Wright, Seward, Ager, and Whitehead.
     The Committee on Amendment to the Constitution of the Convention relative to the General Pastorate was appointed, and consists of Messrs. Worcester, Ager, Reed, Goddard, and Mercer.

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Notes and Reviews 1887

Notes and Reviews              1887

     DR. ELLIS'S work, Scepticism and Revelation, is to be published in the German language.
Title Unspecified 1887

Title Unspecified              1887

     THE Minutes of the Twenty-fourth Annual Meeting of the Canada Association cover forty-seven pages. The perennial mistake of giving the original title of the Association at the head of the list of officers which has been made every year since 1870, when the present title was adopted, remains uncorrected in this year's journal.
Title Unspecified 1887

Title Unspecified              1887

     An advertisement has been published of Swedenborg, the Buddhist; or, the Higher Swedenborganism, its Secrets and Thibetan Origin, a book of three hundred and twenty-two pages, published in California. The author styles himself "Philangi Dasa," probably the pseudonym of a former New Church minister who espoused the cause of the Theosophists, a Society devoted to spiritism and magic.
Title Unspecified 1887

Title Unspecified              1887

     THE Colchester New Church Monthly, published gratis in Colchester, England, is an attempt on the part of a devoted New Churchman to aid in the correction of the loose teaching which is in circulation in England. "The objects of this little monthly," it states, "are, 1, to supply a medium of communication between the members of our Society; 2, to point out from current events the fulfillment of the prophesies of the Word as opened up in the Writings concerning the consummation of the age, and, 3, to quote truths to aid in the destruction of false principles and at the same time strengthen our faith in the LORD'S SECOND COMING." The first issue is filled with matter well calculated to attain these objects. This little paper is printed by the editor and publisher on an amateur press procured for the purpose, and for one who is an utter novice at typesetting he has done his work remarkably well.
EMOTIONAL VICISSITUDES 1887

EMOTIONAL VICISSITUDES              1887

     A LOVE CHRONICLE BY THE AUTHOR OF "AN EXPERIENCE" ETC.

     CHAPTER XII.

     At Billowy Beach.

     BILLOWY BEACH was not a large place, but it was very select, as nearly all small seaside places are. "It isn't large and crowded like such and such places," the Billowy Beacher would say, "but it is free from those dreadful excursionists, and some of the very best people come here for rest and quiet. We don't have much show, but the place is very select," and quite right were the Billowy Beach sojourners, say I; one's summer resort is for the time, and in a diminutive sense, one's country, and patriotism sanctions the upholding of our country.
     There was one large hotel, the Billow House, and several smaller ones, and from these the town tapered down through some well-appointed cottages to others like fair-sized boxes. The railroad that led to the place was a rickety continuation of a large road that stopped a few miles further up the coast at a place renowned for its huge excursions. The summer society of Billowy Beach was a port of aristocratic democracy, and generally assembled at least a large portion of it did about the wooden shed that did duty as railroad station, to await the arrival of the evening train and greet acquaintances or look at the new arrivals
     On Tuesday evening, following their Sunday talk, recorded in the last chapter Messrs. Hale and Brown alighted from the train and looked about them "Hack, sir!" this in an eager tone; "Billow House, gemmen; only first-class house on de island!" this in an important voice; "United States; good accommodations, moderate rates," this in an insinuating voice, were the first greetings accorded our two friends. Being strangers and not knowing where to go, they stood hesitating a moment until Harry's quick eyes discovered in the assembled crowd the face of the one he had come to see. He saw a bright look of welcome, and, brushing aside the porters, he was by her side in a moment. There, too, was Lora, Mrs. Jonson; Miss Roberts, and John Foster, a young man still in his teens. The greeting accorded them both was all they could have desired. But even in the midst of it Harry felt a fleeting trouble because Miss Dolly looked so exceeding bright and happy, for he took it as an indication that she had been entirely free from the gloomy troubles he had experienced since he parted from her the preceding year. But then he had not seen her look a few minutes before; there had been quite a change. David had boasted, or at least said, that he was free from all "heart troubles" and was prepared to enjoy himself thoroughly, and he greeted every one, even Miss Roberts, in a genially expansive manner. They all talked at once and were free, hearty, and sunburnt, as nearly all people are at the seashore. When unmarried men with money in their pockets travel they are very apt to go to the best hotels in a sort of matter-of-course way; when they arrive at a happier state in life they count the cost and generally make arrangements beforehand for accommodations. But these two had not been so fortunate yet, and so, learning that the Billow House was the only first-class hotel in the place, they gave their luggage in charge of the important personage who wore the name of that house on his hatband.
     "I am so glad you are going to the Billow,"-said Miss Roberts to Harry-they had been introduced in the meantime-when she saw this. "Aunty and I are staying there this summer."
     "It is a very pleasant house, no doubt," he replied.
     "Oh! yes, as good as one can expect in such an out-of-the-way place."
     "Very likely," was his meaningless reply, as he turned to where Cora and Dolly were standing talking to David. Miss Dorothy had been unobservantly observant of this, and there may have been a shade of defiance or something akin in the fleeting glance she bestowed on the predatory Miss Roberts, who, not at all abashed, turned away and walked down the street accompanied by Mrs.     Jonson and John Foster.
     "Are you, too, staying at 'the Billow'?" Harry asked Dolly, as, very naturally, he took his place by her side as they started down the sandy street.
     "No, indeed," she replied, laughing. "Our hotel is extremely select, and, like all select things, is very small and has a big name. It is called 'The Occidental' and is a two-story frame cottage, and as it is not out of your way I will escort you that far and point it out to you, if you will permit me," and at the same time she made him a mock little bow. Dolly's spirits were decidedly volatile.
     "I will grant you that permission," he replied, "if you, in turn will grant me the privilege of calling this evening and taking you for a walk on the beach, or anywhere else."
     "What a bargainer you are," was the reply.
     "Yes, and I get the best of them both if you accede."
     "But that isn't fair."
     "On the contrary, I think it is the fairest in the world." There was a faint suspicion of the Harry of other days in this speech, and it called up a slight rose tint in the sun tan of Miss Dolly's face.

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     "I will think it over," said she.
     "Then I will certainly come. You won't disappoint me?" This last in a lower voice. Her reply to this was the faintest of gestures, but it had a powerful influence for happiness in him and it showed itself in his voice as he asked the commonplace question, "Have you been having an enjoyable time down here?" In reality she had not had any enjoyment for nearly a year but her present happiness, and I make bold to assert that she was supremely happy now as she walked by the side of her handsome lover, and she replied, "Oh! a perfectly-," then she stopped, and looking up at him said "You don't know how near I came to using one of John's favorite terms then. Wouldn't you have been shocked?
     "Yes, we have been having a very enjoyable visit and would you believe it, we all had our names in the paper!"
     "Yes; I read about the 'fascinating Miss Wood,' of Billowy Beach; that is why I came."
     "Did you?" unheeding the latter part. "Wasn't it ridiculous! We were all highly indignant, of course, but it was ever so much fun," laughing and turning around. "Wasn't it, beautiful Miss Sedgwick?"
     "What are you talking about, 'fascinating Miss Wood'?" replied Miss Sedgwick, who was walking with David.
     "The paper."
     Cora merely laughed, and Dolly, without waiting for a reply, flitted away to other subjects in a very airy manner. It was quite evident that the sea, ozone, or something had exercised a very beneficial effect on Miss Dorothy's spirits, and I, at least, am very well satisfied with the change, for I don't like people who are always sighing or melancholy. When they arrived at the gate of the Occidental Cottage, which had a porch in front (the cottage, of course, not the gate), Miss Roberts and her two companions stopped and waited for David and Harry to escort them to the Billow House, and Miss Dolly, after they had gone on, tripped into the cottage humming a gay little air. David had heard, or suspected, his comrade's request for a walk that evening and had asked Miss Sedgwick if she would permit him to call for her, which, without any hesitation, she had granted. He was rejoiced that he could do this and not wish that she were some one else, and at the same time not feel disappointed if she had a prior engagement. On the way to the hotel he chatted with Mrs. Jonson and his late "ward," and was expansively good humored with every one. And yet while he did this there was, consciously or unconsciously, a feeling of satisfaction at the thoughts of his evening engagement with the agreeable Cora.
     It was eight o'clock when the two, Harry and David, appeared at the Occidental Cottage, and after sending their cards took seats on the porch to await the ladies. The air was delightfully balmy, or would "ozony" be the better word? and the distant roar of the surf was very agreeable sound. Pretty soon both the ladies appeared, dressed in white and carrying light, fleecy shawls, and David at last recognized that his promised companion was decidedly good looking. Very likely her light, graceful attire had something to do with it, and
also the time and the season, at any rate Cora looked decidedly handsome and Mr. Brown felt very comfortable and leased, and a vague, mental resolve formed in his mind that while he stayed at Billowy Beach he would see that she was not neglected, which was very kind in him.
     At last, and after forgotten handkerchiefs or gloves and such things had been procured, the ladies announced their readiness, and the four started at an leisurely pace toward the beach. They had not gone very far when they beheld a gentleman, who seemed in no greater hurry than themselves, approaching along across street; the place was not very closely built, and they could see him over the vacant sand lots. No one said anything or seemed to notice him, though Dolly glanced back an instant at Miss Sedgwick. This sauntering personage was not ill looking, and was dressed like a gentleman; he seemed to wear a smile on his face,     but a second glance showed that the smile was confined to his eyes if it existed at all; it was a look that would at first puzzle some people and perhaps offend others by giving them the impression that he was laughing at them; As he turned the corner and met the little party he lifted his hat, stopping at the same time, and the ladies said, "Good evening, Mr. Douglass," and then introduced him to their escorts.
     "I was on my way to your cottage to see if you would not favor me with your company for a stroll on the beach," he said, "but, as usual, I find I am one day too late for the fair. That sounded like a punning compliment, but I assure you I did not mean it to be so-the punning part, that is, the other part, of course, I will not retract now that it is spoken."
     "Then had you thought a moment we should have missed the compliment," said Dolly.
     "Well, yes, Miss Wood, I think it quite likely, for, while true, it sounded rather-oh! well, you comprehend me, I know."
     "We will overlook the pun this time and ignore the compliment," said Miss Sedgwick, resuming her walk. He turned in the same direction, and after saying, "To the near corner only, if you will permit," went on: "I am very glad at your forbearance and kindness."
     "Kindness!"
     "Yes. Is not a verbicidalist one deserves punishment?"
     "I really don't know," she replied. "You must tell me what 'verbicidalist' is."
     "It is a very badly formed word, I suppose, for one thing."
     "Very," said David, who had said nothing since this easy-spoken man had appeared.
     "Holmes, the Autocrat, you know, uses 'verbicide,' so I clapped on the appendix with the vague notion that it meant 'word-killer' or 'punster.' Very likely I am wrong-generally am."
     "Do you think that punning deserves punishment-I did not mean a pun in that speech any more than you did," she hastily added, laughing, and David got the notion that she was not averse to talking to the other one walking by her side.
     "Why not?" he replied. "They make others suffer."
     "But I like to hear a neat pun now and then. Is that a sign of a depraved taste?"
     "After what I have been saying, flight is the only safe answer to your question, and, fortunately, here is my turning-off place. I hope you will have a pleasant walk," and with a bow he turned into another cross-street and left them.
     "Who is that gentleman?" David asked, hesitating, as though he had been on the point of using another word for the last one.
     "We really know very little about him," she replied "Mrs. Jonson introduced him to us about two weeks ago."

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     "One of her Old Church friends; I suppose," said David.
     "Yes; though, indeed, I don't think he can be exactly classed as one of her friends in the sense of old acquaintanceship, for she had only known him for a few days herself."
     "I see," said David, in a not very enthusiastic voice. "He seems like a rather cool customer."
     "He has been very kind to Dolly and me," she answered, with the faintest suspicion of warmth and defense. "He has often taken us out in the evenings when otherwise we should have been forced to remain at the cottage; one day he took us out sailing and on another he took a party of us driving, at low tide, for miles down the beach. It was quite apparent that David was not as much interested in the subject as she was; he remained silent, and she continued, "He puzzles us a good deal, and especially on religion, since the day he discovered that we belonged to the New Church."
     "I suppose he finds much in it that he can 'accept,'" was David's rejoinder.
     "No, he does not 'accept' anything," again with slight warmth, "he merely asks questions, and when he gets us beyond our depths he looks as though he were laughing; and yet he isn't, at all."
     "One of those 'lofty' minded infidels, perhaps," suggested David.
     "I really don't know; I hope not," said she, simply.
     "He is a very interesting talker on other subjects and seems to know a great deal, but as soon as we get on the subject of religion, and, you know, we can't keep away from it, he merely asks questions. One day we asked him if he did not get tired hearing so much about the Doctrines, and he said, 'Not at all; I find it very interesting.' Then we offered to loan him our True Christian Religion. He did not seem at all anxious for the book and changed the subject by asking us if we would not go but sailing the next day, provided he could get Mrs. Jonson, or some one, to chaperone the party; and he said, 'We will get John to go along for ballast.' He and John are great friends. Certainly Miss Cora was quite interested in the subject, and who can blame David for not feeling a similar interest in this man?' At this moment Mr. Foster overtook them, and Cora said:
     "John, Mr. Brown wants to know who Mr. Douglass is. Do you know?"
     "He's a brigand," replied that youth, impressively.
     "Don't be so ridiculous!"
     "Maybe he's the pirate king, Cora," said John; giving a sudden start."
     "Oh! such a boy!"
     "Don't call me a boy," he replied, reproachfully "Anyhow, 'Douglass tender and, true' is a capital fellow, and I haven't caught him in a single caddish act or speech. What do you say, Cora, shall I convert him to the one and only true faith?" He looked at her, and she ever so slightly blushed, and David looked a little cross.
     "Of course she replied, "if you can."
     "All right I will if I can find the time; but I must be off now to look for Ella," and with that he departed at a rapid gait.
     "That absurd John pretends to be desperately smitten with Miss Roberts, said she.
     "I hope it is only pretense," replied David, grimly.
"Of course it is, said she. Just then another boy appeared, a sun browned lad a native of the place and when she spoke to him he eagerly took his place by her side and in a moment offered her a shell and said:
     "I heard you say yesterday that you would like to have one of these."
     "Oh! thank you, Charley. Isn't it pretty! I'm ever so glad to get it. Where did you find it?"
     "I hunted up the beach as far as the cove, and found it there. I thought you would like a good one," replied the boy, looking highly pleased, and then he and Miss Sedgwick walked away about shells, and planned hunts for marine curiosities, until David came to the conclusion, from these frequent interruptions, that instead of its' being a kindness to act as her escort it was rather a favor for her to grant the privilege. 'Tis thus we learn in this world. (More reflections after Miss Mills.) At last the boy reluctantly departed, and she said: "He is a fine little fellow and has been a perfect little knight to Dolly and me."
     "You do not seem to lack for knights."
     "I don't know," she replied, laughing. "At any rate, we have made many friends among the people that live here."
     For a time there was no further interruption other than a "good evening" from people they met, but David was no longer in his happy philanthropic mood. He was beset by the lurking notion that Miss Sedgwick had only accompanied him out of pure good nature; that, of course; had been his own prompting, but-oh! well, let's pass on, not bother with the poor fellow.
     After awhile they overtook Dolly and Harry, who seemed verb well contented this evening, and then they all sat down in the dry clean sand to rest. Pretty soon along came John Foster and Mr. Douglass, and Dolly, looking up, said: "Won't you join the New Church party?"
     "Willingly," replied Mr. Douglass, taking a place not far from Cora.
     "Oh!-I forgot," murmured Miss Dorothy, half abashed: - "Forgot that I did not belong here?" he replied.
     "Excuse me, I spoke without thinking."
     "But will not the presence of an 'Old Churchman' disturb 'the sphere' that you and Miss Sedgwick were kind enough to explain to me once?" As none of them could deny the truth of this there was a dead silence, and the speaker, addressing Harry, asked: "You and Mr. Brown, I presume, are members of that sect-the New Church."
     Yes," replied Harry, though we claim it to be a Church-the only real one."
     'Quite right, quite right," was the reply.
     "Quite right?" queried Harry.
     "Yes. It is absurd to think that there can be two true Churches. Logic is against it."
     "Logic?" this from Miss Sedgwick.
     "Yes, logic or something of that sort-all the creeds differ; so if one is right, necessarily the differing ones are wrong, hence not true."
     "Do you get your truth by logic?" asked David, in a voice that had a smack of contention in it.
     "Not at all, Mr. Brown, not at all," he replied, "though anything that I can smash by logic I don't believe to be truth, for truth cannot be smashed, but smashes."
     "Truth and logic then are the same, thing in your estimation, are they?" was David a aggressive reply.
     "My dear sir! by no means. Logic is a weapon, and when truth handles it it is irresistible As David had no reply, or at least made none, Harry asked:
     "What is your definition of the word 'truth'?"
     "The best definition I have heard recently is one that Miss Sedgwick gave me a few days ago."

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He glanced at her-she was very much interested in the talk-and in the faint-light of the new moon that fell on his face she detected a whimsical smile.
     "What right had you to deceive us?" she suddenly exclaimed, to the amazement of the others.
     "None; save the weak excuse that it gave me pleasure."
     "I plead guilty and appeal for mercy."
     "I say, Cora, what is the matter?" asked young Foster.
     "He is a New Churchman."
     "Hurrah!" shouted that youth, rapidly crawling over the sand to Mr. Douglass' side and seizing his hand. "Give me your hand, old man."
     "Yes, all my life." Then, addressing the two ladies, but especially Miss Sedgwick, he said: "I hope you will forgive me."
     "Of course they will," exclaimed the energetic John. "Here, Cora, and you, Dolly, extend your fair hands. That's right," he said, as they laughingly complied. "Now we are comfortable." The two men also gave him the right hand of fellowship, and then Miss Sedgwick returned to her former question, "Why did you deceive us?"
     "I can only repeat my former weak excuse," he replied. "It was such a pleasure to meet two who were thoroughly sound in the true faith in this wilderness, and such a novelty to meet them under a sort of disguise, that I could not forego it. Every day I determined to state the facts, but each time I would get so interested that I would postpone it. I hope I am forgiven?"
     "Yes," Miss Sedgwick replied, "but it was not fair. Then followed a comparison of notes, and it was found, as is usually the case in the small body of the New Church, that Mr. Archibald Douglass' name was known among the Barton Street people, though none of them had ever met him, and Dolly remembered, though she did not say so until she and Cora were alone, that it was
very favorably known, and that he did not confine himself to mere sympathy, but gave of his time and means liberally. When the opportunity offered, the others being engaged in an animated conversation, Mr. Douglass moved a little nearer to Cora and said: "There is to be what they call a 'select hop' at the Billow House to-morrow night. Will you give me the pleasure of your company for it?"
     "I don't know," replied she, "after that deception."
     "But, I assure; you I am most sincerely repentant, and furthermore, I promise never in any way to deceive you again. Please do not disappoint me." She was not very obdurate, for, she replied:
     "I suppose I must accept your kind invitation; but," in a lower tone, "Dolly?"
     "Oh! I don't think that she will be neglected," he replied, glancing at Harry, and then, catching that gentleman's eye,, he said: "I was just speaking to Miss Sedgwick about the hop to-morrow night; she has kindly consented to go with me."
     "Yes? It will be a very pleasant affair," was the reply. "Miss Wood and I were discussing it on, our way down here this evening"
     David sat by in silence and was not happy. Perhaps some of my male readers may have gone through such states; if any have they will appreciate his feelings and sympathize with him a little. The group was suddenly broken up by the awash of a foaming wave sent in by the rising tide. The ladies jumped up with little screams and escaped, but Mr. Douglass got one foot wet whereat Mr. Foster roared with laughter, and then taking his arm, the two marched off and the others returned to the cottage.
     [To be continued.]
S. P. A. POLICY 1887

S. P. A. POLICY              1887

     ONE of the flock was persistent in advocating the sowing of grain in places where weeds grew in rank profusion. He was a violent propagator of this policy, and was apt at calling those who opposed him disparaging names. If any of his opponents retorted and called him names, he would appeal to the yard with an injured air, and ask if it was right that one whose sole end and aim was to make good gum grow where none grew before should be so maligned? He used this argument one day when there was a lively uproar and hard names had been flung about freely, and it strongly impressed that earnest seeker after truth, the Gray Goose, and he said to his friend, the Horse, "It isn't right to call him by those names."
     "No, the using of hard names for arguments is silly."
     "Then you favor his policy?" inquired the Gray Goose.
     "O you goose!" was the Horse's reply.
     The Gray Goose moved about uneasily a little, and said: "It's a noble thing to make good grain grow where before were weeds."
     "Certainly," replied the Horse.
     "Then his is a noble work."
     "Is it a noble work to sow grain that comes to naught?"
     "Will grain come to harvest that is sown among weeds?"
     "Of course not, unless the weeds are first removed."
     "Isn't it his policy to insert the seed among the weeds, taking special care not to attack the latter, and let the grain itself remove them?"
     "Yes-that's it."
     "Well?" queried the Horse.
     "Well-well-well-" and the Gray Goose moved off to ponder by the pond.
ORIGIN OF THE "GROG-SHOP." 1887

ORIGIN OF THE "GROG-SHOP."       S. M. W       1887

     Communicated.

     [Inasmuch as in this Department Correspondents have an opportunity to express their individual opinions, be they in favor of the principles on which New Church Life is conducted or adverse to them, the Editors do not hold themselves responsible for any of the views whatever that are published therein.]


     EDITORS NEW CHURCH LIFE: In your answer (Life, p. 46) to my communication, I do not quite see the force of your reference to Spiritual Diary, Part VII, App., p. 88. Would you infer that because the honest and industrious English, while in the state of their externals, in the good city of London in the World of Spirits, had their esteemed "punch," therefore the "grog-shop" is not of infernal origin? There appears to be some confusion pervading your remarks for want of exact discrimination as to the meaning or the application of terms. Not much progress can be made in a discussion as to the origin of "grog-shops"' unless we first reach a common understanding as to what a grog-shop is, so that we may both be talking about the same thing. You seem to understand a grog-shop to be a place where "wines and liquors" are sold in small quantities. Now, it is true that wines also, or so-called wines, are commonly sold at grog shops but wine is not "grog," and the sale of wine is not what characterizes a "grog-shop." Grog is strong drink, that is, distilled liquors or dilutions of them. A place where wine only is sold is not called a "grog-shop;" a place where liquors only are sold in small quantities is.

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It is the traffic in grog which makes a grog-shop, whether wine also is sold at the same place or not. Be this as it may, a place characterized by the sale of grog is what I mean by "grog-shop;" and it is the origin of this kind of establishment (since you do not approve the word "institution") that I was discussing, and which I understood to be meant in the discussion at the meeting of Massachusetts ministers. Your "criticism of their opinion is, of course, misdirected unless you address it to the thing they meant-that as to the grog-shop as a grog-shop. You are mistaken again, I think, in intimating that the term "grog-shop" is used as a name only for "the lowest class of wine and liquor shops, and ought not to be made to cover all such places of business." The name was brought into vogue and is chiefly kept in use by those opposed to the traffic, and is applied by them indiscriminately to all establishments for the sale of grog. It may have a narrower local application in some places, but I am quite sure that this is the general use of the term among those who chiefly use it. Nor are you right in your classification of these places when you say, "a line will have to be drawn between the 'grog-shop' and the saloon," etc. I don't remember how it is in your city, but if you will take an observing walk through the lowest parts of almost any city in this country you will find that there are no "dives" too low to designate themselves by the term "saloon." And it is a fact that through this common aspiration after dignity in their calling the word "saloon" has become in most cities of the country a common synonym for "grog-shop." It is too late by many years to reduce its application to the better regulated and more decent places of the kind.
     The retailing of wines and the retailing of liquors as beverages are two distinct things. The one might be heavenly, and the other infernal in its origin, and they ought not to be confounded in the discussion of them. Here lies what I consider a fundamental mistake in your comments. I might agree with all you say as to the retailing of pure and genuine wine, and yet consistently believe that the grog-shop is of infernal origin. The distinction is one which evidently was made by Swedenborg; for he nowhere speaks disapprovingly of wine as a common beverage, and yet regarded whisky as "so pernicious a drink" that he would even, if possible, have had the consumption of it "done away with altogether." While I do not regard Swedenborg's mature conviction and his counsel or action as the voice of the LORD in this matter-as I should a clear statement of the Writings-yet I do think it improbable that he was (as you say of the Massachusetts ministers in respect to a similar opinion, New Church Life, p. 18) carried away with "Old Church views" on the subject when he intimated the desirability of abolishing the consumption of whisky altogether, and, this not being possible, advised such "external means" of reform as severe restriction of the sale of whisky or brandy, in order "to diminish the number of drunkards." He does not appear to have thought with you entirely in your dictum that "the grog-shop is not the cause of drunkenness, the drunkard himself is." He recognized it as so much a cause of drunkenness that the restriction of it would "diminish the number of drunkards." Clearly as he had set forth in his Writings the internal causes of all vice and wickedness, yet as a wise and practical statesman he dealt with external causes and with external restraints-well knowing, as in effect he plainly taught, that if society must wait for the slow working of internal reforms it would come to its dissolution. Evidently, in his view this was not an "attempt to interfere with the LORD'S merciful protection of man" (p. 46), and would not have been even if the extreme measure of entire abolition of the consumption of whisky had been practicable, but with the LORD'S merciful protective Providence. It is quite true, as you say, that "the LORD alone regulates the degrees of temptation which a man can bear;" but as to external temptation He does this largely through the co-operation of men. He works by means, and men in human society are moved by Him to be free and willing instruments of His beneficent purposes. Nor does it appear to have occurred to Swedenborg that in so far as his" temperance movement should prove successful and the means of drunkenness be banished from the land," he would be under obligation to "guarantee that the evils which rushed so wildly into this form of gratification would not turn their stream into other more deadly and damnable evils," etc. (p.47). What he wished for, as "more desirable," was, indeed, not practicable, as it is not now, and he knew and in effect confessed that it was not; and so he recommended the utmost restriction of it that seemed practicable by extreme taxation (farming the manufacture to the highest bidder) and by cutting entirely off from the grog-shops of his time the social allurements by which they entice to drunkenness. But both what he desired and what, as a practical statesman, he recommended, show that he judged it right to do all that could be done by "external means" to suppress an outward evil, believing that, in his own words, it would promote "the welfare and morality" of his country. He appears to have thought it safe and wise to trust the restraint and direction of the terrible evils that are the internal cause of drunkenness, in so far as drunkenness could be suppressed, to the LORD'S omniscient and all-merciful Providence). May we not safely and wisely do the same? and not stay our hands, as he did not from doing what we can for the outward suppression of an evil from which society sorely suffers, from a fear-necessarily shortsighted-that we should mischievously interfere with the LORD'S Providence? Considering that the LORD works by human instrumentalities, is there not at least equal cause of fear that we should be withholding our hands from co-operation with His Providence? It should not be forgotten or overlooked that while the process of internal renovation is going slowly on, the LORD, through the co-operation of men, mercifully works for the outward restraint of evil and the outward regulation of human society to preserve it from destruction. (T. C. R. 498 et at) And it is plain from Swedenborg's example that in this matter of drunkenness he did not regard the drunkard alone as an "evil-doer," requiring restraint for the "well- being" of society, but at least in an equal degree the men whose victim the drunkard often is, who, for gain, provide and dispense the means and often entice to drunkenness. For both his suggestion of the desirability of total suppression and his recommendation of severe restriction were aimed more directly at the maker and seller-doubtless because they are nearer to the external fountain-head of the evil; and he aims at the restraint of both, apparently thinking, as you think, that "the selling of liquor is not more infernal than the making of it," but apparently not thinking, with you, that neither of them is so.
     S. M. W.

     ANSWER.

     THE "force" of our reference to Spiritual Diary, Part VII. App., p. 88, lies in the inference that since "grog," like "punch," is a mixture of spirituous liquor and water, the origin of the one is the same as the origin of the other.

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This conclusion applies equally to the place or places where the mixing is done and the mixture dispensed. If punch, which is composed of spirit and water, with some other ingredients, is given to the honest and industrious in the good city of London, in the Spiritual World, why may not "grog," which is a similar though simpler mixture of spirit and water, be given to persons of a like character? Grog may be abused and punch may be abused, and drunkenness will result. But this may take place in a grog-shop or in a man's own home; and it may take place day after day in such a home, without justly subjecting that home to the charge of having an infernal origin. The home is from heaven-the desecration of it is from hell; and this desecration comes through the evil state of the man who is guilty of it.
     Our correspondent's endeavor to define things does not seem to clear up matters. In the course of it he finds us mistaken in "intimating that the term 'grog-shop' is used as a name only for 'the lowest class of wine and liquor shops.'" The word "only" does not occur in our statement, which was intended to convey the idea that as one of the results of the irrational and fanatical total abstinence movement, the term "grog-shop" has come to be used as a term of opprobrium, which is applied indiscriminately to all places where liquor or wine or both are sold in small quantities. Our correspondent seems to coincide in this view of the matter, even whilst he thinks us wrong in our classification of the places where liquor is sold. We had not attempted classification; we said that "a line will have to be drawn between the grog-shop and the saloon;" and this is declared to be wrong, because against, the prevalent practice, there being "no dives too low to designate themselves by the term saloon." The fact that the term, like the thing, has been perverted, is surely no reason why it is wrong to say that an effort ought to be made to have it rectified. Our correspondent may consider the time to have passed by for attempting such a rectification, but that does not prove us to be in the wrong in asserting that it ought to be made. No less inconsequential is our correspondent's reasoning on the subject of the retailing of wines and liquors as beverages. He says, "The one might be heavenly and the other infernal in its origin; and they ought not to be confounded in the discussion of them." Is not this a begging of the question? To establish a premise for his conclusion, our correspondent will have to drop his hypothetical statement and prove that alcohol, of which Swedenborg says that "it is a most highly rectified spirit, to which wisdom purified may be compared" (see C. L. 145), has its origin in hell. Alcohol is the essential spirit in all pure liquor; and we should like to have the distinction made clear, if this distinction really exists, between the retailing of such liquors and the retailing of wine, the essential spirit of which is also alcohol. And further, if this view of the matter is what constitutes "a fundamental mistake in our comments" we have a right to ask our correspondent to point it more precisely and logically than by the assertion that Swedenborg evidently makes the distinction when speaking of the whisky produced at his day, in Sweden, as so pernicious a drink that he would even, if possible have had the consumption of it done away with altogether." A great deal of whisky of a like kind is produced in other countries, and we can say with Swedenborg that we should like to see the consumption of it "done away with altogether;" not because it is
liquor, but because it is bad liquor; a pernicious spirit, injurious to body and mind. This is, after all, the point of our contention, which we hold, to be sustained by all that Swedenborg says on the subject of liquor, and no less by what our correspondent remarks in regard to the "retailing of pure and genuine wine."
     It is the duty of the State to punish as a criminal act the adulteration of wines and liquors, as it is the duty of the State to restrain actual drunkenness, by punishments more or less severe. But we cannot see the wisdom of condemning all liquor as infernal in its origin and of denouncing the grog-shop as an institution or as an establishment, which means about the same thing, just as if its being established makes it a thing of hell, and not the perversion of the use for the performance of which it came originally into existence.
     We can agree with much that is advanced by our correspondent in his deductions from the position taken by Swedenborg, and we have no doubt that the community has a duty to perform in the premises. We differ with him more as to ways and means than as to essential principles. But there are a few facts worthy of all consideration, which we wish to submit to our correspondent and others who think with him, and they are these:
     Swedenborg had certain decided views on the subject of the whisky of his country as a pernicious drink; he expressed them, and he advised certain measures of reform. We do not learn from history that his advice was acted on or that anything was done to effect the reform proposed by him.
     Other men have for years had decided views on the same subject, and measures have been proposed, and laws enacted and enforced in various countries, especially in our own, with a view to reform and improvement. Up to this day, one of the measures of reform of most doubtful permanence is the reform of drunkenness.
     Perhaps in the one cause, as in the other, the ways proposed and the methods adopted were not in consonance with Divine, principles of order; perhaps the human race cannot be restrained from evils in the manner proposed; perhaps many must perish before the true way is found. At any rate, this question of reform is a very open question, and the decision does not lie with popular clamor and popular enthusiasm. There are many blind leaders of the blind.
     And lastly, it is most worthy of note and of profound meditation, that the total abstinence movement, coming in from the world, has so infected and blinded the men of the New Church, as to lead to an actual profanation of the most holy. Sacrament of the Lord's Supper.
NEWS GLEANINGS 1887

NEWS GLEANINGS       Various       1887


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     PHILADELPHIA, SEPTEMBER, 1887=118.

     CONTENTS.

     Editorial Notes, p. 129.-BringIng the Children to the LORD (a sermon, p. 130.-Conversations on Education p. 133.-A Brief Treatise on the Tree, Chapter V. p. 134.-Teasing, p. 136.-American Conference of New Church Ministers, p. 136.
     Notes and Reviews, p. 138.
     Emotional Vissitudes, Chapter xii, p. 138.-The S. P. A. Policy, p. 141.
     Origin of the "Grog-Shop," p. 141.
     Deaths, p. 143.
     News Gleanings, p. 144.
     AT HOME.

     Illinois.-THE Rev. A. J. Bartels has invited his German brethren to assemble in the church of the Chicago German Society on October 27th to 31st, for the purpose of establishing a "German New Church Synod." He says in his call: "The friends of this movement are unanimous concerning the basis on which the Synod is to rest . . . a unipersonal instead of a tripersonal ministry; the recognition of all pastors as missionaries without preference of any person, and many other important matters. . . The uses of this would be: To sustain the ministry, and, consequently, to educate the ministers, to publish New Church works according to necessity, and to build up the Church through missionary work."
     Pennsylvania.- THE Rev. W. H. Schliffer visited Allentown and Bethlehem. Mr. Charles T. Parry, of Philadelphia, who died at Beach Haven, New Jersey, on July 18th, while not a member of the New Church was a great friend to it, and contributed to the building of the Temple on Chestnut Street. Mr. Parry was a member of "the firm of Burnham, Parry, Williams & Co., proprietors of the Baldwin Locomotive Works of Philadelphia; he also was one of the founders of the seaside resort Beach Haven at which he died. The Rev. Chauncey Giles preached the funeral sermon.
     Ohio.-THE Rev. W. H. Mayhew, of Yarmouthport, Mass., will assume pastoral charge of the Urbana society in October.
     THE Rev H. C. Hay, of Fall River, Mass., has received and accepted a call to the position of Assistant Minister of the Cincinnati Society. In July he preached both in the city and at Glendale and gave great satisfaction. His work, it is expected, will be mainly in the suburbs.
     THE Ohio Association will meet in Cincinnati on September 29th.
     Texas.-The new Temple of the Galveston Society is desirably situated; lot, thirty-two feet front by one hundred and twenty feet deep. The building is of wood, with slate root; and cost about one thousand seven hundred dollars, nearly all of which has been paid. Seating capacity, about one hundred and forty.
     Canada.-THE German Missionary Union of the New Church In America held their fifteenth annual meeting at Berlin on August 18th. The reports of the officers showed that the Union has a stock of books the wholesale value of which is over five thousand dollars; that during the past year three hundred and seventy-one dollars and thirty-three cents' worth of books were sold; that three hundred and twenty-five dollars were contributed during the year 1886, and one hundred and seventy-eight dollars and seventy-five cents during the current year, for the support of the Rev. F. Gorwitz, and that, owing to the inimical tendency of the Bote der Neuen Kirche, the Union had been compelled to establish its own organ, Neukirckenblatt which had met with a ready and widespread circulation.
     An interesting conference concerning the state of the Church on the Continent of Europe, during which reports from Berlin, Germany and Vienna, Austria, were rend developed the fact that the "straw-fire" enkindled by Mr. Artope was beginning to burn itself out, and that the New Church common sense of the people was beginning to assert itself.
     The resolutions of the General Church of Pennsylvania concerning the photo-lithographing of the Manuscripts were read, and led to an instructive discussion on this important work, a copy of the photo-lithographed Apocalypsis Explicata and smaller theological works being passed around the meeting for examination. The meeting passed a resolution calling on members to contribute to the work.
     Several new members joined the Union. The Prospects for the coming year are very encouraging.
     THE Rev. S. F. Dike spent the month of August in Nova Scotia, doing missionary work.
     THE Rev. Edwin Gould, of Montreal, will undertake the formation and management of reading circles throughout the Dominion during the doming season.
     THE Rev. G. L. Allbutt, B. A., of Scotland, assumed pastoral charge of the Toronto Society, and preached his first sermon on August 7th. The Telegram, of Toronto, published a sketch of the Society and cuts of the church and Mr. Allbutt. The cut can hardly flatter Mr. Allbutt.

     ABROAD.

     Switzerland.-THE twelfth meeting of the Swiss Union of the New Church was held at St. Gall July 10th. Forty-six persons were present. Of these thirty-two were members, five were visitors from abroad, two were members of the Herisau New Church Society, six were candidates for membership from Zurich Stafa, and Berne and the Rev. F. Gorwitz completed the list. The President, Mr. U. Zogg, despite the decision of the civil courts, declared the reception of the Herisau people at one of the meetings of the Council as legal; but the Swiss Union, by an overwhelming majority, abode by the decision of the courts.
     In the course of the meeting the President proposed that the Union be severed and a division be made between those who hold to the form of organization of the Union and those who believe in the distinctive New Church, with its baptism, its ministry, etc. But the proposition was rejected by a large majority whereupon Mr. Zogg resigned his office and left the meeting.
     The Rev. F. Gorwitz was elected President pro tem. and led in prayer, which calmed the excitement, and the proceedings continued quietly and peacefully. The visitors were greeted and asked to take part in the proceedings. Letters were read from Professor Pfirsch and Lady Von Struve.
     The Rev. F. Gorwitz was elected President, and later on, Minister, for the ensuing year, at a salary of two thousand four hundred francs. A new Council was elected which acknowledges the New Church to be a distinctive external organization with Its own ministry, and this Council will sustain the minister in his work. Twenty new members were elected. The contributions during the past year were one thousand seven hundred and twenty francs and fifty centimes, an increase over the previous year. The Union owns twenty-five thousand and eighty-three francs and six centimes in invested funds.
     It appeared in the course of the meeting that the endeavors made in the year 1885 by the Swiss Union to unite the Herisan Society of thirty-four members with itself, were met with conditions among which was this: that "no re-baptism sect was to be made of our free Union for true Christianity, so that every one, especially our pastors and teachers, can adopt our principles and join the Union without having to separate from the established Church." Of course the Swiss Union could not agree to this and the other conditions.
     England.-THE annual picnic of the Liverpool Society was attended by about ninety scholars, teachers, and adults.
     THE Kensington Society, Rev. Thomas Child, Pastor, has a membership of two hundred mad ninety-three as shown at the annual meeting, July 19th.
     THE second annual meeting of the Walworth Road Society was held on July 19th. The Society, both financially and otherwise, is reported prosperous.
     THE Yorkshire New Church Missionary and Colportage Association held its twenty-seventh annual meeting on July 23d, at Shipley Glenn. The Association is out of debt, about out of money, but has a good stock of books on hand, and is hopeful. The Committee's report (Morning Light) says: "In presenting their report of the work done by this Association during the past year, your Committee must call attention to the efforts which they have been making to reach those who are partially or entirely strangers to the doctrinal truths of the New Church; for, otherwise, the members who so steadily support the Association might easily become discouraged by seeing no apparent success attend the work done by your colporteur in his sustained endeavors to extend the knowledge and influence of the New Church in large country."
     THE annual meeting of the Bath Society showed an increase of membership amounting to seventeen, but the Pastor expressed his great disappointment in regard to the attendance at business meetings (A common cause of complaint everywhere)
     Denmark.-THE Rev. T. F. Wright's letter in Messenger gives a rather depressing view of the state of the Church in Denmark. "The people are few and very poor," states the case in a nutshell. Last year Mr. Winslow, who has charge of the work in this country, received seventy five dollars aid from America, this year the amount will be less.
EDITORIAL NOTES 1887

EDITORIAL NOTES       Editor       1887



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NEW CHURCH LIFE
     Vol. VII.     PHILADELPHIA, OCTOBER, 1887=118.     No. 10
     OF late years disclaimers have frequently been heard against the imputation that members of the New Church, and especially its ministers, do not acknowledge the Divine authorship of the Writings. The report, in the Life for September, of the discussion in the ministers' conference, whether it would he proper and useful to place the Writings in a conspicuous place in our houses of worship, tends to show that such disclaimers are, unfortunately, not warranted. The majority of the speakers were either opposed to such action in regard to
Writings or were doubtful of its propriety.
     Such a state of mind could not obtain did our clergy acknowledge the true quality of the Writings or the true import of the LORD'S Second Coming.
     Why this fearfulness at acknowledging the LORD in the Internal Sense of His Word?
     The LORD is the Word (John i, 1). The Internal Sense is the Essential Word (A. C. -); its veriest life (A. C. 64). The Writings are the Internal Sense (A. C. opening sentence). To acknowledge the LORD as He reveals Himself in the Word by the Internal Sense, is to see Him at His Second Corning in the clouds (A. E. 35).
     It is therefore, eminently proper to place the Writings not only in the houses of worship but also in the school, and in the home, in a conspicuous place in connection with the Word. And the usefulness of doing this consist in making objective* the acknowledgment of the LORD as He now reveals Himself in the Word by the Internal Sense. It thus strengthens this acknowledgment and furthers with children and others the true knowledge of the LORD as the Word.
     As the Internal is within or above the External, the literal sense of the Word being the basis, the continent and the firmament of its spiritual and celestial senses (S. S. 27), the propriety of placing the Writings above the Word in the letter is obvious.
     * As corrected in the November issue of the Life.
Title Unspecified 1887

Title Unspecified              1887

     IN all relations of life, be it the life of one person or of the whole Church, the first question to be determined is What does Divine Order require? and its requirements must be complied with. What the appearance to others will be is of altogether secondary consideration. We must love the LORD above all things. Thus, inasmuch as the Doctrines demonstrate the propriety and usefulness of placing the Writings in a conspicuous place in our houses of worship; we need not fear that possible misapprehensions on the part of Old Churchmen resulting from such a practice will in any way retard the growth of the LORD'S Church.
Title Unspecified 1887

Title Unspecified              1887

     IN illustration of the superiority of the literal sense of the Word, above the Writings, one minister spoke of the inadequacy or expressing in natural language the Internal Sense of the Word, stating that such measure as can be expressed is given, yet what we have is have is but "as a bucket out of the sea." A more forcible statement, however, than this is made of a like condition of the Word, "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written." (John xxi, 25.) Nevertheless, the Word is Divine, and so are the Writings. Both are the Divine Truth accommodated to the perception of man, the Writings being the Divine Truth in a degree higher than the Letter of the Word (A. C. 8443), but such as can be seen in the Letter of the Word when this is read by a mind illustrated by the teaching contained in the Writings. (S. S. 37, 51.)
     The LORD is in the whole and in every part of the Word, and of "everything that was made" by the Word. (John i.) He is in a drop of water as well as in the entire ocean. His Infinity is not divisible, nor can space be predicated of it. He is in a single expression of the Scriptures as in the whole of them. As they stand they are divinely perfect. And so with the Writings, in which He is in His Divine Human. (A. R. 960.)
Title Unspecified 1887

Title Unspecified              1887

     IN most, if not in all, New Church societies, the preponderance of young ladies over young men is a noticeable feature. The cause is to be found in the want of systematic New Church training in the day school. The hour devoted once a week to the inculcation of New Church principles is by no means sufficient to awaken a love for the Church and to mold the character. The home sphere, by which the daughters are almost entirely surrounded, tends keep their affections directed toward the Church. But the sons incline to break loose from the home, and when they have fairly entered the business world its strong sphere too often overbears the leanings to The Church, which, in the absence of daily spiritual training, have been left weak and undeveloped.
Title Unspecified 1887

Title Unspecified       Rev. L. H. TAFEL       1887

LUKE XXIV, 1, 2.     "But upon the first of the sabbeths in the deep dawn they came unto the sepulchre bearing the aromatics which they had made ready, and certain ones with them. But they found the stone rolled from the Sepulchre.

     THE resurrection of the LORD on the third day in the morning signifies the Coming of the LORD and thus of His Kingdom, i. e., the establishment of a New
Church at the end of the Old. The festival of the resurrection, therefore, has its especial relation to the New Church. In our text we have a description of the states among men which attend the Coming of the LORD and the establishment of His Church. The state of Church in which the LORD makes His Coming is in our text described by the words "upon the first of the sabbaths or as it is usually translated, "Upon the first day of the week."

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What is meant in the literal sense by the "first of the sabbaths" is evident from the whole relation, in that the LORD was crucified on the first day of the Passover-week, while the Sabbath or Saturday formed the second day of the celebration. The LORD, rising on the third day, rose on the morning of Sunday, which was at the same time the third day of the Passover-week. It was customary with the Jews to call the day succeeding their Sabbath, i. e., Sunday, the first of the sabbaths; Monday, the second of the sabbaths; Tuesday, the third of the sabbaths, etc.; on which account the first of the sabbaths is also translated by some with the same intended meaning as the first day of the week. This is meant in our Gospel as the words: "And they [the women] rested the sabbath day, according to the commandment, but upon the first of the sabbaths they came to the sepulchre." So also in Mark, where we read: "When the sabbath was past, Mary Magdalene and Mary of James and Salome brought aromatics in order that they might come and anoint Him. And very early on the first of the sabbaths they came unto the sepulchre at the rising of the sun." There is no doubt, however, that the common Jewish expression of "the first of the sabbaths" is used in our text on account of the internal sense of "first" and of "sabbaths;" for the glorification of the Human of the LORD is the FIRST and inmost of all the truths of the Church, and its understanding and reception qualifies the whole spiritual life of the man of the Church. Through His Glorification, the LORD, who had always been the First, became the Last, even in ultimates. In so far as man, both in faith and in heart, acknowledges the LORD in His glorified Human as the First and the Last end, man forms the uniting medium of the Divine with the nature of the world, and of nature with the Divine; for thereby the Divine end of Creation is accomplished, and the Divine principles from the LORD descend through man even into the ultimates of nature, and from the ultimates of nature even to the LORD; thus the mediate influx from the L0RD through Heaven and the Church flowing out into the ultimates of nature is there conjoined with the Divine proceeding immediately from the LORD, and from Him it is then restored to Divine Order and preserved in it. In the three Heavens the mediate influx from the LORD is everywhere conjoined with the immediate, and thence everything there is in exact correspondence with the Infinite Love and Wisdom, of the LORD, therefore we are taught of the LORD that the three Heavens are images of the External Man of the LORD, and their beauty can never be described, such a it is, to human comprehension by anything that would present an idea of it; for all the Infinite Love and Wisdom of the LORD are represented in the illimitable beauty of Heaven, which thence is an image of the Infinitude of the LORD. In as far as the LORD in His Glorified Human is received in faith and heart and rules throughout the Earth, the earth will become a receptacle and an image of the Natural Ultimate of the Divine Human of the LORD sustained and protected by the Omnipotent Sphere of Divine Truth in ultimates If men were thus to live according to the Divine Order, then we are taught that the very ultimate of nature would live from the Divine thence it would follow that nature would then be protected from those destructive calamities which originate from the influx and presence of the hells upon the earth.
     As far as the LORD in His Glorified Human is acknowledged, received and obeyed so that He rules upon the earth then there will be on earth as in Heaven the sabbath of rest, for the "sabbath" signifies rest and peace; and the joy of Heaven from conjunction with the LORD; and this again springs from the conjunction of good and truth in man, whereby he becomes a member of the Church and of Heaven. In the LORD the sabbath is the union of the Human with the Divine which was effected in its fullness at the resurrection, when the LORD then entered also as to His Human into that infinite and eternal Peace which belong to the Divine, and which flows thence to nations and men in so far as they are conjoined with the Divine; therefore it is that His resurrection is described in our chapter as having taken place "on the first of the sabbaths," i. e., on that day which ever afterward was called the Dominical or the LORD'S day. " As the full Glorification of the LORD, His becoming the First and the Last, are signified in the supreme sense with respect to the LORD by "the first of the sabbaths," so with respect to man it signifies a reception and, acknowledgment of the LORD in His Divine Human and of conjunction with Him and those who are in some acknowledgment of the LORD in His Divine Human are described in our text as coming "in the deep dawn on the first of the sabbaths."
     The "dawn," like as "morning," signifies the approaching Coming of the LORD, but the dawn has in it yet more of obscurity in the apprehension of this Corning, and this is still more the case when it is said, "the deep dawn," for "deep" is predicated of exteriors even as "high" is predicated of interiors. This agrees with what is said in the Writings with the reception of the LORD at His Second Coming as being at first but natural, when it is compared with the fig-tree: "When its branch is yet tender and putteth forth leaves, ye know that summer is nigh." A similar state is described in our text by the women from Galilee coming "upon the first of the sabbaths in the deep dawn unto the sepulchre, bearing the aromatics." It is said that "the women who had come with Him from Galilee, followed after and beheld the sepulchre and how His Body was laid," and they were the ones who had prepared aromatics and ointments, and came in the deep dawn bearing them. "Females," "women," and "wives" signify in the Word affections of truth and affections of good, and being from Galilee they represent these affections in the natural man. The "aromatics" which they brought signify the perception and affection of Truth. Those who do not reject the Divine Truth when the Church is at its end, but who would still seek to preserve it from a perception and affection of truth springing from the presence of Heaven with them, are said to bring aromatics to embalm the body of the LORD. Such alone are able to receive and believe the Eternal Gospel of the Second Coming of the LORD, and to hear and see that the Divine Truth is not dead nor needing preservation by the hands of men, but is Life itself and the source of Life to all in Heaven and on earth.
     Besides the women who came to the sepulchre, and who represent those who are in the affection of good and of truth, our text shows, "and certain ones were with them." As the "women" represent the affections of good and truth, and thus remains of good still preserved with some in the Old Church, so the "certain ones with them" must refer to remains of truth still preserved with a few. If it were not that the LORD had preserved to Himself some remnants of good and truth, u a, some parsons who have yet some little remnants of good and truth in them, no one in the Old Church would have been able to receive Him at His Second Coming. It was to prevent their total destruction by those who are evils and falses that the Old Church was allowed to become external and was finally brought to an end before its time, as we read in the Writings:

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"They of the Old Church were removed from interior goods and truths to exteriors, in order that they might yet be saved, who are in the life of good and truth." (A. C. 3755.) And again, "Similar things are also involved in these words of the LORD: "'Except those days should be shortened, there could no flesh be saved,' by which is meant, that unless that Church were brought to an end before its time it would altogether perish." (A. R. 4.)
     It is thought by many in the New Church that if we had but men of devotion and of eloquence who would speak to the heart of the people, then the greater part of the world around us could be converted and receive the New Church. But such men neither regard the lessons taught us in the Writings nor those taught in the letter of the Word. At His First Coming the Incarnate God Himself taught from an Infinity of Love and Wisdom attended by miracles of Omnipotence. Yet even then but few, comparatively, were converted, and of these few but few remain constant, and even those could be raised even by the Divine Omnipotence only to an external state of intelligence, love, and Christian life, and after a short career, checkered by innumerable heresies, it entered only three hundred years after its foundation on its lasting decline from the worship of the LORD JESUS CHRIST as the one God of Heaven and Earth, and from charity as the life necessary to attain Heaven. What Divine Omnipotence could not effect, men, be they ever so eloquent, will not be able to achieve. The "elect," those "who are in the life of good and truth," and who thus shave been prepared of the LORD, may indeed be searched out, "gathered, inaugurated, and instructed," but beyond that nothing more can be done, and if by dint of importunity and persuasion more were done, it would but be to their harm and destruction, for only those who have remains of good and truth in them will overcome and be faithful unto death; others will but be as the seed that fell by the wayside, or in stony places, or among thorns, and the seed of the LORD'S Truth will be unfruitful and will perish.
     Only those who have in them remains of good and truth will come unto the "Sepulchre" of the LORD with the "aromatics they have prepared," and they alone will hear and receive the message from the LORD: "He is not here, He is risen I,"
     The "Sepulchre" of the LORD, with reference to the Old Church, signifies His rejection by that Church, in that they, if not with the mouth, at least in their heart, deny His Divinity, and thus are unwilling for Him to reign over them; but with reference to the New Church it has the same signification as it has in Heaven. There "Burial" and the "Sepulchre" signify resurrection and regeneration; and, with the LORD, Glorification. To see "the Sepulchre where they have laid Him," is to view the LORD in His Divine Human, which is rejected by the Old Church, but received and worshiped by all the Heavens and by the LORD'S New Church on earth.
     Since the LORD is the Word Incarnate, our text equally applies to the Word-the Divine authorship and Divinity of every word of which is denied and rejected by the Old, but believed, seen, and received by the New Church. Those who have some affection of good and of truth come in obscurity and coldness, indeed, "in the deep dawn" but as they approach they see the great changes wrought, and hear in the Writings the voice of the Angel of the LORD: "He is not here, He is risen." Fear and sadness and death vanish before the Presence of the LORD, who enlightens, animates and, quickens His own Church. The perversions of
Divine Truth which had shut the LORD out from the acknowledgment and worship of His Church are at last rolled away and access to the LORD JESUS CHRIST is at last again secured, and with it salvation, eternal happiness, and Peace. The carnal and literal understanding of the Infinite Word of the LORD, which, like a heavy stone, crushed out all spirituality, all life and light from the LORD is rolled away by the Angel of the LORD, and Infinite Love and Wisdom are revealed and communicated, to mortals from its inexhaustible, infinite stores. The words of the LORD from beginning to end are seen to be, as the LORD Himself teaches, "Spirit and Life." And the disciples of the LORD bow down before His presence to the earth.
     In His presence there is but humble thanksgiving and confession, an internal perception of man's unworthiness and of the Divine Mercy and Love. In thinking of the LORD JESUS CHRIST in His infinite Love, all-penetrating Wisdom, and of His Omnipotence, which holds all the Heavens and the earths in the palm of His hand, as the Human and the Divine become one in His Glorified
Humanity, man sinks down in humble admiration, thanksgiving, and humiliation, exclaiming: "Thou art worthy, O LORD! to receive the Glory and the honor and the Power, for Thou hast created all things, and through Thy Will they are and they were created."
     And even so in His Holy Word as our eyes are opened to behold the boundless treasures of good and truth, of love and wisdom for angels and for men, stored within it, deriving their being and existence from the Infinite Divine Love and Wisdom contained within them as their soul, the heart and soul are lost in astonishment and awe, exclaiming: "How fearful is this place; this is none other but the house of God and this is the gate of the Heavens." And as man has his eyes opened more fully, the duality and separation between the Word and the LORD in His Divine Human vanishes and it is seen that all the love and the wisdom seen and learned from the Word are incorporated in the life and living of the LORD in His Divine Human, and whatever reveals to man the character of the one shows to him also the character of the other. Reading the Word and Divinely revealed Doctrine thence, he therefore humbly and gladly hears in them the voice of His Saviour and LORD, and as he learns to trust and confide to this guidance, and to love and obey this Divine Voice; and feels at the same time supported and gladdened by the promise of the Divine help. Then he learns to in temptations and trials, as in gladness and joy: "Not my will, but Thine he done," being satisfied that however the leadings of Divine Providence appear to him now, they will evermore be the best for him and his own, leading evermore to the welfare of his spirit and thus to eternal progress and happiness.
     The more the fullness of Divine Truth and Good is opened to man, the more he sees that whatever of good and truth he has received is in nowise from himself, but from this infinite storehouse, and he comes to the LORD with the knowledge and acknowledgment that all he has is from the LORD and is the LORD'S with him and thus leaving self behind he in worship enters in the very presence of his LORD which becomes ever more full and glorious with him as he leaves himself out of thought and out of mind seeing but the LORD alone. With him then the stone of self-intelligence and self will is rolled away and the LORD alone remains present. The fragrant aromatics even which he would offer to the LORD from his own store are forgotten and the LORD alone is seen and felt in that state: "And a temple I saw not in it, for the LORD, the God, the Almighty is the temple of it and the Lamb."

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     Thus the LORD blesses all those who come to His New Church with some affection for the good and the true and thence with some ability to recognize and see it when it is presented. As they worship the LORD in His Divine Human and come before Him as He is with them in His Word and in Doctrine thence, He is ever present within them, saying unto them: "Peace be' unto you." Amen.
BRIEF TREATISE ON THE TREE 1887

BRIEF TREATISE ON THE TREE              1887

     CHAPTER VI.

     FLOWERS.

     WHEN the tree, under the double influence of the forces of the spiritual world united to those of this world has developed its roots, stem, and branches and leaves, and has thus arrived at the state of maturity that its use requires, it at length develops the buds that will soon open into flowers.
     Mention has been made of the orderly, mathematical arrangement of the branches upon the trunk and of the leaves upon the branches-the flowers are subject to the same law and order that governs all that has preceded them. They stand very near to the point where the tree's life is most intensely expressed; and so, like attendant, at the court of a king, they appear clad in all their bravery, putting on the utmost grace of form and gorgeousness of color to do service and honor to the fruit, which is the crowning glory, the royal scion, of the tree.
     Now to its delicate petals comes the juice that, though it has been condensed and purified by the green leaves-being the noblest juice of all-is not yet sufficiently prepared for the high office it is destined to perform in the fruit. So in these beautiful petals it is again subjected to a purifying process.
     "The blossoms which precede the fruit are means of decanting the sap, its blood, and of separating its grosser parts from its purer, and for the influx of these into their bosom-of forming a new little stem by which the decanted sap may, flow in and so initiate and successively form fruit, in which the seeds are perfected." (T. C. R. 585.)
     How blind must be the eyes that can study a tree from its seed through the whole wonderful circle to the production of the seed again without seeing that the particles of matter that compose it are placed in the form of a tree by a force that is not of this world!
     "The vegetative soul, which reigns inmostly in every particle of sap, or its prolific essence, is from no other source than from the heat of the spiritual world." (T. C. R. 524.)
     But carefully and doubly decanted as is the sap that goes to the fruit-first in the green leaves and then in the flowers-it is not the kind that gives such a delicious taste to the ripe fruit; it is sour, but of a kind of sourness that later on can receive the sweet juice that belongs to the perfectly matured fruit.
     We read in the Arcana n 3470, that truths genuine and truths not genuine are as fruits which are first filled with bitter juice before they can receive sweet Juice, the bitter which is not genuine, is the means of introducing the sweet, and when this latter enters the former is dissipated.
     The splendid colors of the flowers their perfume and the nectar that they secrete serve to attract the insects that play so important a part in the fertilization of the seed.
     In the centre of the flower, so placed that its delicate leaves may fold over and protect them, are found the organs most nearly concerned in the formation of the fruit, which are the stamens bearing the pollen, and the pistil containing the seeds at its base. The stigma, which is the summit of the hollow tube called the pistil, is the only part of the plant not covered with a skin or bark. Its surface is always covered; at the time of flowering, with a moist, sticky substance, so as readily to catch and hold the little pollen spheres that may fall upon it.
     One would think that it is the pollen produced in a flower that falls upon the stigma of the same flower and travels down its hollow tube to reach the seeds waiting for it below. But this is very rarely the case, as is proved by the fact that in very many flowers, when the stamens are ripe and the anthers burst, letting the pollen escape, the pistil of that flower is not yet developed, the stigma is not in a state to receive the little pollen globes, and the seeds are not sufficiently formed to become fertilized by it. (Such plants are called dichogamous plants.) Also, in cases where the pollen and the pistil of a flower are both ripe at the same time, the parts of the flower are frequently so arranged as to make communication impossible.
     So the rule is that the pollen to fertilize the seed must come from another flower, and many and beautiful are the means employed to effect its transport.
     Insects are one important means of carrying the pollen. They seek their food in the flowers, and without doubt the gorgeous colors of the petals and the perfume they exhale serve to attract the insects to the nectar.
     The following account of the part they play is taken from Sache, a German botanist:
     "It is . . . clearly seen in fertilization of flowers how exactly the development of the organs is adapted to the fulfillment of a definite purpose. Each plant has its own peculiar contrivance for the conveyance of the pollen to the stigma of another flower. It must be noted in the first place that insects carry pollen undesignedly while seeking the nectar of flowers, which has been produced exclusively for their attraction. Flowers which are not visited by insects and Cryptogains which do not require them do not secrete any nectar. The position of the nectar is usually concealed deep at the bottom of the flower, as well as the size, form, arrangement, and often, also, the movement of the parts of the flower during the time of pollination are always of such a nature that the insect-sometimes of one particular species-must take up particular positions and make particular movements in obtaining the nectar, and thus cause the masses of pollen to become attached to its hair, feet, or proboscis, and afterward, when assuming similar positions, to be applied to the stigmas of other flowers. In dichogamous plants the movements of the stamens, styles, or arms of the stigmas assist this end, taking place frequently in such a way that at one
time the open anthers occupy the same position in the flower that the receptive stigmas do at another time, so that the insect when taking up the same position touches the open anthers in one flower and the receptive stigmas in another flower with the same part of its body"
     (Ariatolochia Clematitis is a flower with a long, pointed leaf [petal] that unites below into a tube, and this tube swells out at the base to hold the stigmatic bodies which form the top of the pistil, so that the whole flower looks like a long-necked vase surmounted by a very disproportionate pitcher-like nose.)

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     "A small fly which has brought on its back a mass of pollen from an "older-flower is forced in through the narrow throat of the perianth, and runs about in the globular swelling; as many as from six to ten flies are not unfrequently found hr one flower. They are shut up and cannot escape, because the throat of the perianth is furnished with long hairs, moving as on a hinge, which present no impediment to the entrance of the insect, but, like a trap, prevent its escape. While the insect is moving about the cavity, its back, laden with pollen, come in contact with the stigmatic surface and pollinates it (that is, covers it with pollen), in consequence of which the lobes of the stigma curve upward. As soon as this change has taken place the anthers, previously closed, open; they are laid bare by the change in the position of the stigmas, and are rendered accessible by the withering up of the hairs at the bottom of the cavity of the flower, which now has become wider. The flies, which have now carried their pollen on to the stigmatic surface, can therefore creep down to the open anthers, where the pollen again becomes attached, to them. By this time the throat of the perianth has again become passable, the net-work of hairs in it having died and withered away after the pollination of the stigma. The insect, laden with the pollen of this flower, can now escape, and again performs the same work in another flower.
     "But while the changes which have been described are taking place inside the flower its position also has altered. As long as the stigma is still receptive, the pedicel is erect and the perianth opens outward, so that the visiting flies find a door hospitably open. But as soon as the pollination of the stigma has been effected the pedicel bends sharply downward just beneath the ovary, and when the flies, again laden with pollen, have flown out of the flower the standard-like lobe of the perianth above the mouth of the tube closes, preventing the entrance of the flies, whose visits would now be useless."
     Some plants, however, do not depend upon insects. In the mountain laurel, for instance, the stamens are bent back toward the corolla where the anthers grow, each imbedded in a little pit or sac in its surface. When they become ripe they emerge from the pits, and the stamens in seeing an upright position spring up with such force as to scatter the poll en beyond its own corolla to those of other flowers close by. Other Plants have also elastic filaments, and their anthers in bursting throw the pollen into the air, making a fine cloud of pollen dust, which the wind blows to the pistils of other plants.
     The wind is another very important agent in the fertilization of the seed, as, indeed, it is in the growth of all vegetation.
     But it would take too long to explain the wonderful ways of each separate plant-it would require a lifetime of study. We may note a few of them ourselves if we carefully watch their blooming, and learn lessons of priceless value with each new fact concerning them.
     For the vegetable kingdom is the mirror of our own souls, and the more fully we become acquainted with its forms the better we shall be able to understand the growth of our own minds their different parts their subordination and their perfect harmony in working for some use.
     In all botanies of the present time sex is attributed to the stamens and pistils which are called respectively male and female organs Those flowers containing only stamens are said to be male flowers, and those containing only pistils are called female flowers.
     But this is only one of the numerous mistakes made by botanists, who are deceived by the apparent truths that abound in the world of nature. They do not try to find the real truth which this appearance conceals. It is just as if we trusted to our senses entirely in regard to the sun's rising. We see it rise and pass through the sky and set, but we do not think of that appearance as true and more after learning the real truth about it.
     But the botanists have not yet begun to study genuine truth. It is to be found only in the Heavenly Doctrines, and these their eyes have not been opened to read.
     The Doctrines teach us that the earth is the common mother, and that the action of the pollen in fertilizing the seed is like the action of the affections in the cerebellum upon the intellect in the cerebrum.

     WHEN a human being begins to love to be useful more than anything else in the world he has arrived at that state in which he is said to produce fruits.
     All his previous life has been but a preparation for this state. It is the state of regeneration. "The flower, which buds forth from the tree before the fruit, signifies the state before regeneration. . . . Leaves signify the things which are of intelligence or the truths of faith, for these are the first things of regeneration; but the flowers are the things of wisdom of the goods of faith, because they next precede regeneration.
     "Does any natural man, when he sees the flowers on the tree and other plants, consider that it is, as it were, their rejoicing that they now produce fruits or seeds?" (A. C. 5116.)
     "Flowers signify the scientifics of truth because flowers are progerminations which precede and in their manner produce fruits and seeds, for it is known that trees and plants bear flowers before they bear fruit. It is similar as to intelligence and wisdom; scientifics of truth precede and in their manner produce the things which are of wisdom with man, for they serve his rational for objects and thus for means of growing wise; hence it is that the scientifics of truth areas flowers and the good of life, which is the good of wisdom, as fruit." (A. C. 9553.)
     When the spheres of charity and of faith ire perceived as odors they are most delightful; the odors are pleasant, like those of flowers, lilies, and spices of diverse kinds, with an indefinite variety." (A. C. 1519.)
     "The angels dwell in gardens in which there appear flower-beds and lawns divided into beautiful compartments, and surrounded by rows of trees forming piazzas and walks. The trees and flowers are varied every day. The view of the whole, imparts delights to their minds in general, which the varieties in particular continually renew, and as the objects correspond to things Divine and those who behold them are grounded in the science of correspondences they are perpetually replenished with new knowledges by which is perfected their spiritual faculty. They experience these delights because gardens, flowers, lawns, and trees correspond to sciences and knowledges, and to intelligence thence procured." (H. H. 439.)     
     "There continually proceeds from the LORD a Divine-celestial sphere of love toward all who embrace the doctrine of His Church. It is from the influx of that celestial sphere into the natural world that there are many kinds of plants which turn, as it were, their faces to the sun during the day and turn them away when the sunsets, from this also it is that there are flowers which open at the rising of the sun and close themselves at his setting." (T. C. R. 308.)

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     "All truth in heaven shines. . . and thence truth shining is faith in essence, wherefore the beauty and comeliness of faith coming from that enlightenment when its truths are multiplied may be compared to various forms, objects, and pictures produced from different colors harmoniously combined; it may be compared with the beauty of the rainbow and with the beauty of a flowery field, and also of a garden blossoming in early spring." (T. C. R. 353.)
     "By all the parts of a tree are signified corresponding things in man-by the branches man's sensual and natural truths are signified, by the leaves his rational truths, by the flowers the first spiritual things in the rational, by the fruits the good of love and charity, and by the seeds are signified the last and the first things of man." (A. R. 936.)
CONVERSATIONS ON EDUCATION 1887

CONVERSATIONS ON EDUCATION              1887

     APPLICATION.

     [Continued.]

     THE act of obedience which effects a removal and rejection of falses in early childhood concerns not the fallacies and falses which exist only as thoughts in the mind, but which are present in the acts that flow from them in the life. These fallacies and falses cannot be recognized and known to be such by the child; but they may be recognized, and they ought to be known as such, by the parent And teacher as soon as they manifest themselves in the acts of the child. When they are known the word of the parent or teacher by which the child is to be withheld from such acts becomes a command expressing judgment and a desire in the judgment that the actual fallacy or falsity be removed and rejected. The end sought to be attained by the command is the removal of the plane in the mind of the child receptive of the influx of false spirits, and the formation of a plane, concordant with the truth. This end is expressed in the form of a command that the actual thing done be not done again, and a command is only complete when obeyed, or when enforced if disobeyed. As the fallacies and falsities of children are actual things, or things done, they can be met and corrected only by counter-actions proceeding from the truth. These exist when the command of parent or teacher ceasing to appear in the form of a word spoken into the ear, becomes an act visible to the eye in the conduct of the child. By the command the truth is accommodated to the state of the child, and by obedience it is applied and enters into the life.
     It is important that the duty of enforcing obedience to commands be clearly recognized and acknowledged. This duty is done with the duty of commanding that actual fallacies and falsities be not done. The infesting spheres of false thought and a spurious charity flowing in from a vastated Church have done much to cloud the minds and mislead the judgments of New Churchmen on the subject of the compulsory obedience of children. It is a grave error, fraught with very serious consequences to the temporary and eternal welfare of children, to believe that they ought not to be compelled, even by corporal punishment, to obey the commands of parents and teachers. Every child is to be trained to do that which as an adult he will be required to do by rational obedience to this Divine Law. The doctrine is plain and explicit that man ought to force or compel himself to do good, to obey the commands of the LORD to speak the truth, which is to humble himself under the hands of the L6RD, or to submit himself to the power of good and truth. In the letter of the Word this is called self-affliction, (A. C. 1937), and in the world, neglect of self-compulsion to act according to the truth appears, by Divine permission, in the form of affliction, which is in reality but self-affliction. As before said, all pain, torment, and suffering of mind and body are but reactions, either direct or indirect, of evils in the life of the sufferer, permitted for the end of his restraining and overcoming them. Disorder of life, from which such afflictions proceed, is disobedience of Divine commands, which are the laws of Divine order. When a man by dread of suffering is compelled, against his internal will, to cease from disobeying the laws of order, the cause of his affliction ceases. To the merely natural mind such affliction wears the appearance of a punishment inflicted upon the person in a more or less arbitrary way, for the merely natural mind does not see the connection of internal cause with external effect. In reality, the apparent punishment is contrary to the Divine Will, but according to man's will, who insists on doing what is against order, and what brings affliction in its train as a necessary ultimate. Again, we are taught that man, before regeneration, does good only from obedience, and not from affection. He acts from command, therefore from enforcement, and not from freedom, which does not yet exist with him. This is especially true of man in infancy and childhood. He cannot in those periods of his life do the truth from an affection of truth. He may do the truth from an affection for parent or teacher, from a love of obedience, or from self-love to save himself from punishment, which self-love is fear.
     This is the teaching in Arcana Coelestia:

     "Obedience is of the will, for obedience is from the will but it is the will of doing the truth from mandate and not from affection, which will is obedience. In Exodus xviii, 15, the first state is treated or, the state in which man is before regeneration, when he does good from obedience, but not yet from affection; but this good is the truth which he does because it is only from mandate, thus still from enforcement, bat not from freedom. He does it from freedom when from the affections, because all that flows from the affection which is of love, is free. When a man is in this prior state, the LORD inflows and induces him immediately; but the immediate influx of the LORD does not come to the perception (A. C. 7270) because it is into the in moats of man; but the immediate together with the mediate influx of the LORD does come to the perception, and gives affection, for it is not only into the inmosts of man, but also auto his mediates and extremes."-A. C. 8690 (see also n. 8685, 8686).

     For these reasons it is imperative that during infancy and childhood, man be kept under command and under the enforcement of command. Moreover, without command and its enforcement no orderly opening of true mind can take place.
     "The opening of the mind is effected successively from infancy, even to extreme old age, for man is born corporeal, and in proportion as the mind is opened proximately above the body he becomes rational and in proportion as his rational is purified, and as it were drained of the fallacies that flow in from the bodily senses and of the concupiscences that flow in from the allurements of the flesh in the same proportion it [the mind] is opened and this is effected solely by wisdom And when the interiors of the rational mind are open, the man becomes a form of wisdom and this form is the receptacle of love truly conjugial."
     Thus again does the LORD say "The fear of the LORD is the beginning of wisdom," for if fear leads to obedience to command, it is the beginning of wisdom, forms a receptacle of love truly conjugial, of Heaven, and of the LORD.

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Without obedience the mind cannot be opened to heaven and salvation effected. Obedience is commanded and enforced by the Divine permissions of reactions and punishments, and in the case of infants and children these Divine permissions are of the wisdom and prudence of parents and teachers, who stand in the place of the LORD in the external work of instruction and education. For, as said in a preceding Conversation, the Divine Law, "Honor thy father and thy mother," is not in first instance addressed to the infant that cannot hear or hearken, but to the parent and teacher who "can hear and also hearken, and who do hear and hearken when by accommodation they apply it for the forming conditions of infant and child life.
VALEDICTORY ADDRESS 1887

VALEDICTORY ADDRESS       ENOCH S PRICE       1887

     MR. CHANCELLOR, GENTLEMEN OF THE FACULTY, MEMBERS AND FRIENDS OF THE ACADEMY:

     We, the Class of 1887, are here in your presence, by your appointment, to receive from your hands the testimonials of having finished the course of collegiate studies prescribed for us by our beloved Alma Mater. A cherishing mother indeed she has been to us during the time of our sojourn here; for she has guided the tottering footsteps of our spiritual infancy-she has taught us the first words of our spiritual language-she has given us the weapons with which we are to fight, and from the LORD overcome, the enemies of our spiritual lives. These and many more things she has done for us, in return for which we can offer only our life's fidelity and work; poor though they may be, and as we feel they are, they are all we have to offer. Heaven grant they may be of use in the work-which the Academy proposes to do, and which we believe to be the LORD'S work.
     It is customary on occasions of this kind to enumerate in a general way what has been done for the graduating class. I will mention but one thing which we have been taught by our instructors, by both precept and example, which to me seems to be paramount, namely, obedience and loyalty to the truth. This implies appalling responsibilities for those who have enlisted as soldiers in the arm of the Church militant; and the faint hearted had better not undertake it; but a stout heart cannot avail unless the LORD fight the battle: May He be our Champion.
     Full well do we know that the New Church does not need us and that, she would lose but little should she lose us, but much do we need her, and in losing her we should lose all.
     And what does obedience and loyalty to the truth involve? First, to know the truth; second, to live according to it, and third, in the case of those of us who have chosen the teaching profession, to teach it fearlessly before all men. To bring us to see and know these things is what the Academy has endeavored to do for us; and we believe she has done her part faithfully and well; the result remains with us, whether or not we shall be what she has taught us to be obedient and loyal to the truth that is to say, to the LORD as He has revealed Himself to us in His Word and the Writings of its internal sense
     The New Churchman, in order to obtain the first requisite to obedience and loyalty to the truth must go to the LORD in the way of His appointing, and study I are fully and prayerfully the truth HE has given to be obeyed and loved He must humbly acknowledge that what he knows and what he has learned by means of his natural senses is as the blackness of darkness to the angels of the LORD, who see in the light of Divine Truth. This we are taught, for it is said to at the angels see all man's natural knowledge, which appears to him as a mountain of light, as a great black abyss; and this is what the thought of the present day is an abyss of self-derived intelligence. It has subjected everything of whatever kind under the scrutiny of natural human, rejecting the Divine, light, which alone shows the internal causes of things. The science of the world is fond of prating about natural laws, being blind as a bird of night to the truth that no laws are natural, but that all are spiritual, and that nothing but effects can be seen in nature, the results of the operation of spiritual laws.
     This, to know the truth, is what the New Churchman must seek; and a difficult task it is; for man is born into the tendency to all evil; and evil desires the confirmation and justification of itself. The first knowledges which man gains are fallacies of the senses, and are very alluring, especially as they appear to be obtained by the man himself and the unregenerate man loves to think that he has acquired something by his own proper power; but if he would become regenerate he must learn not only to acknowledge that he is and knows nothing of himself, but he must also see this. He must learn to accept the statements of Divine revelation because they are such-because they are a "Thus saith the LORD"-not passing them through his wonderful rationality from self-derived intelligence, as a test of their truth. Let him rather strive by diligent study and an humble looking to the LORD to reform and adjust his rationality to those statements, trusting that their meaning will be revealed to him in the LORD'S good time.
     But there is necessary something more than mere knowledge; there must be application to the life; for a thing does not exist until it is in a form, and the truth is put into a form by being ultimated in the life; then it is in its fullness, holiness, and power. A truth known and not done is a mere ens of the mind, and falls to the ground; but a truth known, obeyed, and loved becomes the dwelling-place of the LORD and the angels in man. This applies to the individual regeneration of every one. It is said in the Doctrines that an evil man may be a good priest, that is, he may preach and teach the Doctrines well; it is also true that a man, to be rightly prepared for the priesthood, should, have made some advance in regeneration. As to this, no man can say whether he has or has not advanced; but he can know whether his understanding has in any manner or degree been reformed. To his reformed understanding, that is, his thought from the Doctrines of the Church, he must ever be faithful. If he do this he may trust the LORD for his regeneration, for we are admonished to "cease to inquire within ourselves, 'What are the good works which we can do, or what can we do that we may receive eternal life?' Only shun evils because they are sins, and look to the LORD, and He will lead and teach you."
     But there is the third thing necessary for us who have chosen the teaching profession, namely, as before mentioned, the fearless teaching of the truth as we see it, regardless of opinion or apparently adverse consequences. What right has the watchman upon the walls of the New Jerusalem to temporize with the approaching enemy, and fail to blow the trumpet with no uncertain sound? Who gives him the right of judgment in regard to a "Thus saith the LORD," to say "It is not expedient?" Let the New Church teacher or preacher who would be faithful to his trust ring continually in the ears of his hearers the truth that the LORD has made His Second Coming in the revealed doctrines of the New Church, given through His servant, Emanuel Swedenborg that these doctrines are of Infinite Divine authority that when they are received, lived, and loved, they are the LORD and heaven in man.

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Let him teach that the Old Church is dead-that its worship is idolatrous and adulterous-that its science is false-that its institutions are evil-that its society is dangerous, and seductive from the paths of spiritual rectitude; let him, in order that the precious jewel of conjugial love may be preserves, teach that marriage with one without the Church, is a heinous offense in the eyes of the angels; especially let him who has in charge the instruction of the children of the New Church inculcate into their minds the truth that the New Church is the only Church where the LORD now is with men; let him continually bear in mind that it is mainly from the children born within the Church that the Church is to be upbuilt-that it not to be by the infusion of life into a carcass already dead-that, while it is taught that since the Last Judgment man is in a freer state as to matters of faith, and, consequently, he can receive the truth in fuller measure, it is equally true that he can also more easily and more interiorly pervert and falsify, and that this is the use the Old Church makes of its greater freedom in spiritual things. This will be a hard fight, and will continue as long as the natural life and activity continues, and "He who is fearful and afraid, let him return and depart from the Mount of Gilead." (Judges vii, 13.)
     These, sir, are some of the things which you and your colleagues have taught us during the time of our studentship in the Academy. While the responsibilities which you have put, upon us are great, so also are the privilege offered great-much greater, indeed, than the responsibilities for we know that if we are faithful to our trust the LORD will take care of the responsibilities for us. The most we can do is to thank Him that He has put it into your hearts to do this for us. As to how well we have improved the privileges offered us; we humbly leave it to your judgment to decide. But as each state should form a plane for further development, so we hope the course of collegiate work we have just finished may be a preparation for better work in the future than we have done in the past. We know that we are weak vessels, and that it is of the purest Divine Mercy that we are granted to enjoy these great privileges, and we hope the Academy will have better material in the future to spend her time and labor upon than we have been, and this will also surely be. We thank you, sirs, for what you have done for us.
     In behalf of the class let me say to the people of the Advent Society, and especially to the ladies, we can never thank you fully for what you have done for us in opening your homes to us, in receiving us among you.
     You have made this city a home for us-shedding upon us the warm light of home influences. You have done much to polish and smooth away our crudities. If the material upon which you had to work had been of a finer quality still more would have been done.
     Let me thank the Preparatory School and especially the ladies and pupils of the girls department for their tender kindness in beautifying this room in honor of this the occasion of our graduation.
     May the LORD prosper the Academy and her work and all those connected with her and may her work continue to go on through the ages with ever increasing power and success.
     ENOCH S PRICE
          Class of 1887
LOVE OF COUNTRY 1887

LOVE OF COUNTRY       FRED E WAELCHLI       1887

     LOVE is life. The love of man is the life of man. If the love of man be good and true; his life is the life of heaven; if it be evil and false, his life is the life of hell. The love of man is good and true when it is in conformity with the two great commandments of the LORD: "Thou shalt love the LORD thy God in thy whole heart, and in thy whole soul, and in thy whole mind. This is the first and great commandment. But the second is like unto it: Thou shalt love thy neighbor as thyself." To love the neighbor as oneself, in the internal sense of the Word, means not only to love the neighbor as oneself, but also more than oneself.
     The love of country is a form of love to the neighbor. In Heavenly Doctrine (n. 91) we are taught: "The neighbor who is to be loved is not only man" in his individual capacity, but also considered collectively, for a less or a greater society, the Church, the kingdom of the LORD, and, above all, the LORD Himself, is also the neighbor. These are our neighbors, and to these we are to be good from a principle of love. These also constitute the ascending degrees of the relationship, for a society consisting of many is the neighbor in a higher degree than an individual, our country is so in a still higher degree, the Church in a still higher degree than our country, and, in a degree still higher, the kingdom of the LORD, but in the supreme degree of all the LORD Himself is the neighbor. These degrees of ascent are like the steps of a ladder, at the top of which is the LORD." Obedience to the great commandment of the LORD implies the love of the neighbor in all these degrees, and far from least among them is the love of country, for he who upon earth loves his country, in the other life will love the LORD'S heavenly kingdom.
     Concerning dominions, their origin, and present state, we have the following teaching in the Arcana (n. 10,814): "Dominions are of two sorts, one of love toward the neighbor, and the other of self love; the dominion of love toward the neighbor prevails amongst those who live separated into houses, families, and nations, but the dominion of the love of self amongst those who dwell together in society; amongst those who live separated in houses; families, and nations, he has dominion who is the father of the nation, and under him the fathers of families, and under these the fathers of each house; he is called the father of the nation from whom the families are derived, and from the families the houses; but all those have dominion from love like that of father toward his children, who teaches them how they ought to live, is beneficent toward them, and as far as he is able communicates to them from his own store; nor does it ever enter into his mind to subject them to himself as subjects or as servants, but he loves that they should obey him as sons obey their fathers, and whereas this love increases in descending, as is a known thing, therefore the father of the nation acts from a more interior love than the father himself from whom the sons proximately spring. Such, also, is the dominion in the heavens, since such is the dominion of the LORD, for His dominion is grounded in Divine Love toward the universal human race. But the dominion of self love, which is opposite to the dominion of love toward the neighbor commenced when man alienated himself from the LORD for so far as man does not love and worship the LORD so far he loves and worships himself and so far also he loves the world more than heaven.

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When this took place from a necessary regard for security, nations with families and houses consociated themselves into one and initiated governments under various forms, for in proportion as that love increased, in that proportion evils of every kind increased, as enmities, envyings, hatreds, revenges, deceits, and cruelties exercised against all who opposed themselves; that love is also of such a quality that so far as the reins are granted it rushes headlong until at length the person who is under its infiue1ace wills to have dominion over all others; yea, neither is this sufficient, but he wills also to have dominion over the universal heaven, as may be manifest from modern Babylon. This now is the dominion of self love, from which the dominion of love toward the neighbor differs as much as heaven from hell." From this teaching it is evident that the establishment of kingdoms, such as exist at this day, was a necessity in the Divine Providence of the LORD and that these governments are orderly. That they who live in a country where such a government exists can love their country and its government, we can see from what is farther said in the same number: "There is, nevertheless given a dominion of love toward the neighbor in kingdoms also with those who are wise by virtue of faith and love to God, for these love the neighbor. These also dwelt in the heavens distinguished into nations, families and houses, although in societies together, but according to spiritual affinities which are of the good of love and the truth of faith."
     No nation can exist without rulers or governors, among whom one is chief. In the Writings throughout this chief governor or ruler is called the king, and his office the kingly or royal office. The king represents the LORD in the administration of civil things among men, just as the priest represents the LORD in the administration of spiritual things. We cannot have an idea of a church unconnected with that of a priestly office, nor can we have an idea of a kingdom unconnected with that of a kingly office. For the very idea of a kingdom is that of a people ordered and arranged as one man; and such a man cannot be preserved in an orderly and harmonious human form unless there be that supreme part in this body namely, the head which performs the office of ordering and arranging. This office is called the kingly or royal office, and he who is chief in the administration of this office, be he called king, emperor, or president is the chief representative of the LORD to the nation and consequently is as the head of the nation.
     "All kings, whosoever they are, and of whatever quality, by virtue of the principle of royalty appertaining to them, representing the LORD. The principle of royalty is holy, whatsoever be the nature and quality of the person who administers therein. No king can in any sort claim to himself any of the holy principle appertaining to his royalty; in proportion as he claims anything thereof to himself, or attributes it to himself, he is so far a spiritual thief, and brands himself with the mark and character of spiritual theft; and in proportion as he does evil, that is, acts contrary to what is just and equitable and contrary to what is good and true, in the same proportion the king puts off the representative of holy royalty, and represents the opposite." (A. C. 3670.) But although the holy principle, of royalty must not be attributed to the king, still he who is truly a king should be honored by everyone within his kingdom, on account of the holy representative office which he fills. That is a very erroneous notion, which exists with many in this country, that the chief magistrate is the representative of the people the servant of the people. He is not their servant, except as the head is the servant of the body, by performing the service of ruling the body. It is a prime duty of a nation to honor and respect the     ruler placed over it, and it is the duty of the ruler to require this respect where it is not given. Disrespect to the ruler of the land, when he administers the laws of justice and equity, is disrespect to the LORD. Nor should the tribute of respect be confined to the chief ruler alone; it should be freely brought to all the officials beneath him, for in them also, as a part of the head, the royal office exists. The present corrupt state of the world is clearly indicated by the great lack of this honor and respect among men. The self-love of man is unwilling to have reverence shown to aught else than itself, and leads him rather to demand homage from the ruler, than from a willing heart to pay respect to the ruler.
     The love of country is not a matter to lightly considered. It is not a mere external sentimentality in which man may or may not indulge at pleasure, but it is a duty incumbent on every man; and, as we have seen, the law of love to the neighbor or the Divine Law of Charity requires everyone to live in the exercise of the love of country. Nor do we find this duty inculcated only by that one great commandment cited; it is commanded as one of the Words of the Decalogue: "Thou shall honor thy father and thy mother." In the natural sense, as we are taught, this commandment means not only obedience to our earthly parents, but also obedience to our country, that is, obedience the laws and rulers of the country, and in this obedience, if it be true, there will be love. The country is as a parent to every citizen. Born in the country, he received from it nourishment and protection, and were it not for its continual protection and watchful care as of a loving parent he would be exposed to the persecutions of evil men, and his life and well-being be in constant peril. Nor should the individual be mindful only of the protection which he receives. Husband and wife need, to be mindful of the protection which each enjoys from the common parent, and by which they are preserved the one for the other. Parents need to be thankful for the care exercised by the country over their children, and remembering that this watchful and guiding care is not alone for today,     but continues the same year after year, they should earnestly teach them to honor and respect their fatherland, and to prepare themselves to serve it with all honesty, and to give labor, time, and life for the common good. Nor does the country only protect her sons and daughters, but also provides for them a support. It is from her products or by the exchange of them with those of other lands that she nourishes them with food, supplies them with clothing and shelter, bestows upon them luxuries, and adorns them with ornaments. Mindful of all these blessings, the true patriot will ever he thankful to the LORD for His provident care over his country, and watch and pray for its true welfare.
     To love the country is to serve the country. This is done by promoting its good. The good which is to be     regarded is of three kinds-civil, moral, and spiritual. With the man of the New Church the spiritual good of the country is in the first place, and requires his earnest endeavor for its promotion. Spiritual good is promoted, and can only be promoted, by the spread of the truth, and the patriotism of the New Churchman will manifest itself most in his effort to aid the growth and prosperity of the Church in his country. The man of the New Church will delight in the extension of the Church throughout all the earth but his first interest will be in the establishment of the Church in his own family, in the community to which he belongs and in the country of which he is a citizen.

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This involves his having a strong interest in the promotion of the moral good of his country, by means of which there is formed a plane for the reception of spiritual truth, and although the moral good of this day is chiefly of a traditionary kind, and almost entirely external, still upon it are founded the justice and sincerity which keep mankind from rushing headlong to destruction. The New Churchman should also serve his country by aiding in the promotion of its civil good, for by this order is preserved among men, the evil are punished and the good rewarded, and external conditions are improved. It is according to the degree of these goods that the country is to be loved. We also love countries other than our own according to their degree of good, and if this exceed that of our own, our love of country will make us endeavor the more to introduce a like good into our own. It is within the power of everyone to serve his country by promoting these goods. It is, however, to be borne in mind that every man has a special use to perform to the neighbor, and that in performing this he serves his country. One who has a strong love for a more direct service of his country, and who wishes to make this service his special use can do so on a higher and more extended plane by seeking positions which will enable him to do so. We are taught that, "As it is with wealth so it is with honors in the world; everyone may provide them for himself, yet not for the sake of himself; but for the sake of his neighbor; he who provides for the sake of himself provides for his own hurt; but he who provides for the sake of his neighbor, provides for his own good; for he who turns ends to himself, turns himself toward hell, but he who turns ends from himself to his neighbor, turns himself toward heaven." (A. C. 6938.) And in another place we read: "A person who loves his country, and has such an affection toward it as to find a pleasure in promoting its goods from good-will, would lament the want of an opportunity of doing his country good, and would make it a matter of supplication that such opportunity might be granted, this being the object of his affection, consequently the source of his pleasure and blessedness." (A. C. 3816.) Good is to be done to the country from good-will and unless it be done from this motive it is not really good. If a citizen gives that support to his country which is due from him, because the law compels him and not because he desires to, or if he promotes its goods from selfish motives, he is not really doing good. The country will be benefited equally in the one case as in the other, but the man by such actions is not living the life of heaven.
     Love to the LORD and love to the neighbor cannot be separated. They go hand in hand. There cannot be love to the LORD unless there be conjoined it with love to the neighbor, and there cannot be love to the neighbor unless there be with it love to the LORD. If we truly love our country the love of the LORD will enter into everything of that love, and our country will then truly be to us the LORD'S kingdom. We shall then love our country more than ourselves, and consider no sacrifice made or its welfare too great, even to the offering up of our own lives and the lives of those dearest ones, having ever present in our minds the LORD'S Word: "This is my commandment, that as I have loved you ye also have love one to another."          FRED E WAELCHLI.
These two addresses 1887

These two addresses              1887

     NOTE.-These two addresses were delivered at the graduation exercises of the Academy of the New Church, which were held in Philadelphia last spring, and at which the writers together with Mr. C. T. Odhner whose address will be published in a future issue received the degree of Bachelor of Arts.
EMOTIONAL VICISSITUDES 1887

EMOTIONAL VICISSITUDES              1887

     A LOVE CHRONICLE, BY THE AUTHOR OF "AN EXPERIENCE," ETC.

     CHAPTER XIII.

     Still at Billowy Beach.

     AWAY back, near the beginning of this narrative, something was said concerning the influence of garments on people. What it was does not come clearly to mind now, and is not of sufficient importance to dig up; but in reference to the subject I have noticed that when people array for dress parade a different spirit seems to pervade them. At little informal parties every one is natural. Let the same people meet in "full dress," while they are the same people, there is au intangible something comes over them that makes them in a sense strangers. When you meet Robinson arrayed in full dress, showing an expanse of starched linen, white tie, white gloves, and that sort of thing, you know that he is Robinson, but you feel that he is a different man, somehow; from the one whom you met familiarly that afternoon on the street in his ordinary business clothes and square-toed boots. And then, too, it seems that Ens is oftener present on such occasions than at other and plainer times. Some men, at such times, and these not the least honest, perhaps, look, as they feel, lost. Others, in order to indicate, it may be, that they do not feel at all strange, affect a certain down-right bluntness, while others, to show that they feel at home, assume a sort of "aw! aw!" simper and are wholly unnatural. So no one, or very few, feeling natural, Ens creeps in and there is more or less trouble. There are few of us who care to admit that we do not feel at home "in the best society." However, I must curb my propensity, to ramble off into speculation and get down to the facts of this narrative.
     All our friends wore at the "select hop," spoken of on the beach in the last chapter. David was there. He came late, did not dance, but gloomed about the door for a little while and then betook himself to the beach, where be walked or sat alone, smoked cigars, and sighingly wondered what the wild waves were saying. He remembered the genial mood in which he had arrived; what had become of it? At one moment he determined to pack up and leave without a word 1on the following morning; again he would resolve to go back to the ball-room and "be happy"-force himself to be so. In the end, he did neither. Resolve and re-resolve as he would, reason with himself and force his thoughts into other channels, still, in spite of all, they would return to Cora Sedgwick and whisper that for years he had been stupidly blind. And then would be insinuated "too late." "Bah!" he exclaimed under his breath; "this is idiotic! 'too late'-as though she were a piece of merchandise!" Then his thoughts strayed into the insolvable realms of "might have been," into the possibilities of the past, and strayed out again into the possibilities of the present, which is all there is of time to us. The possibilities of the never-ending present brought up the question-who can answer it? Is there one consort created from birth for another, or can two with generally congenial souls grow into true union?. The answer would be momentous, but I doubt if this man can arrive at one, and so I gladly turn away from him and go up to the light and brightness of the ball room of the Billow House.
     Miss Dolly tripped to the hop leaning on hairy a strong arm, radiant in feature and consequently I presume, in heart.

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She was, as you know, or ought to by this time, a fair little creature, delicate in form and face, and on this night, enveloped as she was in light, fleecy drapery, she looked really etherial and seemingly floated through the first-two waltzes with her strong lover.
     It is in the nature of men who dance to seek those for partners who are good dancers, and especially those who combine this agreeable trait with a winning face. Now, as Dolly possessed both these traits to a marked degree, she was soon besieged by young men seeking her for "the next dance," and Harry in the circumstances could offer no objections, much as he may have desired. He saw her led off and watched her through the third waltz. When this was over he started to claim her, but stopped when he saw another man step up and claim or ask for her company. He retired to the fringe of spectators that lined the circumference of the room and found himself near. Miss Roberts, and out of politeness, perhaps, asked her to dance. She complied, and though an exceedingly good waltzer she stopped when they were near some remote vacant chairs and laid she did not care much to waltz that evening. So he led her to a seat, and, not caring to walk off and leave her alone, sat down beside her. She talked to him, and she was a good talker, and ever and anon she would raise her dark, earnest eyes to his in a manner that was certainly not unbecoming and which would convey to lookers on the notion that they were very confidential indeed. A spry young man in search of an eligible partner came along and asked, much to Mr. Hale's satisfaction, if he "might have the pleasure," but Miss Roberts merely replied, "Please excuse me." After this had lasted through the remainder of that dance and the next, Dolly being still then, he arose and said in her words, "Please excuse me," and went to where Miss Dolly sat, looking unusually bright and happy. She did not repeat Miss Roberts' formula, but "Thank you, I'm engaged for the next," and went on with the conversation he had interrupted. She and Miss Cora and Mrs. Jonson had seats that were practically reserved (as certain places in a ball-room soon become) and these were constantly surrounded by a crowd of attendants. Harry after his refusal walked away rather dissatisfied and soon found himself near Miss Roberts and a vacant chair, and so he again took his place beside her. Without following details too closely, this was the spirit in which these two went through the evening-Harry grave and dissatisfied and Miss Dorothy remarkably brilliant and always the centre of a throng. As the evening waned Harry did what he ought to have done in the first place, I suspect-he shouldered his way through her attendants and took his place by her side. Would she favor him with the next waltz? No, he must excuse her. She was tired. She wanted to go home. Never mind Cora. She and Mr. Douglas could take care of themselves. Now that he was with her she seemed to change. She did not look happy. She looked as though the evening had been a failure. She was some what petulant. So, leaving word with Mrs. Jonson and sailing past Miss Roberts without a look, she and Harry left the room looking like anything but merrymakers.
     Mr. Foster was not happy. He had arrayed himself with unusual care, and he looked what he was, a very handsome boy. He felt like a boy among so many men, and was secretly offended at the thought that the ladies treated him as a boy. Some of them even had the audacity to call him "John," and to ask him if he would not dance with them. Hence he was not happy and was moved to remark to Mr. Douglas that this affair is too slow for me
     Miss Sedgwick seemed to enjoy the evening as much as Dolly did-until Dolly quit "making pretend," as the children say, and left the room. One man present thought that she was not only the most sensible and entertaining lady present, but by far the best looking. In his eyes she was beautiful, notwithstanding the fact-but was it a fact?-that she had been ranked by herself and others as a very plain person, an "old maid," in other (and in her own) words. It was evident that the one man I have mentioned was not alone in his opinion, for she did not lack partners; indeed, she seemed as popular as Miss Dolly, and it was noticeable that her partners all liked to linger near her, and many of them felt a vague and exceedingly self-satisfied surprise at their suddenly developed and brilliant conversational abilities. The one man I have mentioned, Mr. Douglas, when he saw how his partner was sought after, did not stand back as Mr. Hale had-perhaps the latter had no choice in the matter-but going to her and finding her "engaged," said:
     "Miss Sedgwick, I enter a vigorous protest against this monoply. I want your company for a few more dances."
     "How many do you want?" she replied, looking at her card.
     "Well, I'll take all that are left," was his cool rejoinder.
     "That would be a monopoly!" she exclaimed, "and you have just been protesting against them."
     "I only protest against monopolies of other men. My own I favor and defend. Since I cannot have all-I must plead for a part-a generous part."
     And thus it was that these two were the only ones of our friends who really enjoyed themselves, for Mrs. Jonson didn't-couldn't-relegated as she was to the duty of keeping an eye on the shawls, fans, etc.
     After Harry and Dolly had left the hotel he said:
     "It will be sometime before Miss Sedgwick is ready to go to the cottage. Won't you walk down to the beach for a few minutes?" Her answer was a rather woe-be-gone "Well."
     In silence they followed the boardwalk down to the beach, and seeing the glow of the lonely David's cigar, turned in the opposite direction
     "Did you enjoy the evening?" he asked when they had attained the smooth, hard sand left by the receding tides.
     "Yes-no." She was a very truthful little girl. Another silence then "You seemed to enjoy it and I'm sorry now that I brought you away."
     "Why not enjoy it after the first part," he replied. "Why did you avoid me so persistently?"
     She had no reply to this question, or at least made none, and after walking very slowly a little further he continued:
     "Every time I came near you it seemed to me as though you looked and acted as though you wished that I would stay away. It made me very unhappy."
     I'm glad that they are in the pale moonlight; for otherwise I would be called upon to tell how Miss Dorothy looked about this time, and I know I could not do it. I've a theory, though, that she did not look unhappy. She kept very quiet after his last remark, and in time he spoke again, this time in a low, but very steady voice, the voice of a brave man in a great crisis. And it was a great crisis for his life's happiness depended on the answer to be made by this silent and delicate little being whose hand rested so lightly on his arm.
     "Do you remember a conversation we had last year, one evening-the evening that Mr. Mayworthy preached his sermon on marriage?"

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Still no reply, unless it was a shadowy inclination of her head. "My love, deeper and stronger than ever-it is my very life-" he almost sighed "is yours. Will you accept it?"
     She did love him, and had for I don't know how long. He was all the world to her, and now in the pale moonlight, and with the surf raising a glorious anthem, and the stars like celestial gems above them, she-
     Heigh ho! if the lonely David could have known of all this he would have been all the more desolate for the contrast. And what a contrast it was! The gloomy man, alone and gazing straight before him at-the cold, dark, and restless ocean, and the beautiful young girl at rest, and so happy in the love of the strong, brave 'man whom henceforth she could trust and love with all the strength of her pure and true woman's heart.
     But there, I haven't any more time to devote to this happy pair. I metaphorically toss a handful of rice at them and rush back to the hotel, and none too soon, either, for the musicians have arisen, and the guests are all leaving the room. Miss Cora has arranged her shawl-I call it by that name, though it looks too white and gossamer like for it-and asks:
     "I wonder if Dolly has gone home?"
     "I don't think she has," is Mr. Douglas' reply. "John told me he saw them wending their way toward the beach a short time ago. Shalt we go down and look for them?"
     She saw no reason why they should not, so they leisurely sauntered down and turned in the opposite direction from that taken by Harry and Dolly.
     David in the meantime had gathered himself together and gone to bed. They did not appear to search very eagerly for the missing ones; but after strolling about for awhile, sat down in a pavilion that was now-empty. Miss Cora rested her arm on the railing and sat facing the sea, and at a little distance-just around the angle made by the corner of the pavilion-Mr. Douglas sat; leaning his back against the railing and half facing his companion.
     "Beautiful night, isn't it?" was his unoriginal remark.
     Miss Cora thought it was a beautiful night too (the night wasn't at all an unusual one), and also that the air was a refreshing change from that of the ball-room. He was of the same opinion, but said that the evening had been a very enjoyable one. She, also, was of the same opinion, i. e., that the evening had been a very pleasant one. He said, furthermore, that his holiday had been the best he ever spent, very unexpectedly, and he was sorry it was nearly ended. Was he going home soon? Yes, he was going home in a few days in order that, his business partner might have a holiday also. She expressed conventional regrets at the news. Then he told her of that business partner, of his occupation; of his early life, of his family, in fact, he gave her an outline of his history, to all which she listened with seeming interest. After he had gone over the entire story, he said:
     "Miss Sedgwick, I had a reason for wishing to reveal my life to you-shall I tell it to you? I beg your pardon," he went on, almost without a pause, "that was not a proper question I will tell you the reason if you will but listen. I have known you but a comparatively short time yet I am convinced that years could but increase the respect, friendship and love I feel for you. I-" having got thus far, he hesitated; and then faintly smiled. "Absolute frankness is best," he went on after the pause: "I should be happy, I cannot explain to you how happy, if you could at this moment tell me that you could receive that love and consent to be my wife; but I am almost a stranger to you, I fear, and the prize is too precious for me to urge you for an answer now. In my blundering way I want to be entirely honest, and what shall I say?-to leave in perfect freedom and to urge no more, now than that you will not reject me, but let me win your love if I can. I hope you comprehend my meaning and impulse, even if I have but imperfectly expressed it. Will you grant me this favor?"
     During this long monologue she had remained as motionless and impassive as a statue, and after he had ceased she remained so a moment longer; then she arose and said:
     "Your frankness has at least won my respect."
     He also arose and held out his hand, and she gave him hers without hesitation:
     "I may still continue to see you then?"
     "Yes, as a friend," was her reply, as she gently disengaged the hand he held.
     "I am grateful for that privilege," he replied.
     As she evinced a disposition to return to the cottage, he offered her his arm and they slowly walked in that direction. Then he said, in the half-humorous tone he so often adopted, or which was natural to him: "I assured you last night that I should never deceive you again, and so while I thank you for the privilege of being your friend, I must assure you that however I may act in appearance, I shall at heart be your most ardent and devoted lover. I have been and am that now, and I cannot change. You will not object to this?"
     Really, it strikes me that this man, with all his protestations, is advancing rather rapidly, and urging his suit in about as strong a way as he could. She made no verbal objections, in fact, she laid nothing, and he went on in pretty much the same strain, until they had reached the cottage, and only ceased when he bade her good night, talking in the most earnest, persuasive, and lover-like way possible; Had, she been satirically inclined, she might have asked: "If this is your idea of the way friends talk, what must be your idea of lovers' talk?" But she did not. She merely maintained a rather unbroken silence.
     Without stating it in so many words, I have tried to give the reader the idea that this Mr. Archibald Douglas was a man of pretty good sense. I hope I have succeeded. At any rate his friends regarded him in that light, and he was reputed in the world as being a very clear-headed man of business, honest but not at all prone to being deceived by his fellow business men. When he went into an enterprise it was generally successful and gained money for him. Well, after this cool-headed, money-getting business man parted from Cora, he slowly retraced their steps until he arrived at the pavilion, and then he took his place there again and laid his hand on the railing where her arm had rested, and did it as softly and tenderly as though the storm-beaten old bit of wood was delicately alive.
     [To be continued.]
IN writing for books tracts 1887

IN writing for books tracts              1887

     IN writing for books tracts, or any publications, or for information concerning them our readers will please address the "Academy Book Room 1821 Wallace Street Philadelphia, Pa.," and not the publishers of the Life. A good deal of delay and some annoyance may thus be prevented. And again do not send to the Book room matter which belongs to the Life.

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LETTERS FROM ENGLAND 1887

LETTERS FROM ENGLAND              1887

     Communicated

     [Inasmuch as in this Department Correspondents have an opportunity to express their individual opinions, be they in favor of the principles on which New Church Life is conducted or adverse to them, the Editors do not hold themselves responsible for any of the views whatever that are published therein.]

     WE are now in the midst of annual meetings, and the Executive Committees-of the several institutions in connection with the Church are reporting themselves.

      The annual meeting of the London Missionary and Tract Society was held at the place of worship in Devonshire Street, Islington, on Wednesday, May 25th. A goodly number sat down to tea at six o'clock; the business meeting commenced at seven. Mr. Jobson presided. The report of the Committee spoke of very many gifts of tracts and handbills announcing public lectures, which had been given to many societies. The Treasurer reported a balance of one hundred pounds less this year.
     The adoption of the report was moved by the Rev. W. O'Mant in a remarkable speech. He paid a very high compliment to Mr. R. Gunton, the Treasurer of Society, and the gentleman who makes out the missionary plan. After giving a certificate of good character to the people of Colchester by informing the audience that they were always quiet in church when he preached to them, the reverend gentleman went on to say that surely we in the New Church are charitable enough to believe that there are scores, if not hundreds, of ministers in other churches who read and teach the truths of the New Church, and if they don't teach them in exactly the technical language we would have them do, it does not matter, they were doing good. He lent a man Dr. Bayley's' Brighton Lectures a short time ago, and when the man returned it he said that he "liked the book, but hated the doctrines in it." Now, it was the charitable, loving language of the book which doubtless caused it to find its way to that man's mind, and it would eventually do him good.
     The Rev. R. J. Tilson proposed the resolution of the evening, reviewing the history of the Society for the past fifty years, and deducing a few lessons. But Mr. Tilson's speech was from a manuscript, and The Dawn has declared that the people do not want dry essays at these meetings delivered from manuscripts, but spontaneous speeches. We have thus taken the hint and have reported the "spontaneous" speech.

     The annual meeting of the New Church Educational Institute was held in the school-room at Camden Road on Friday, June 17th. The business meeting preceded the tea, and consisted chiefly in the re-election of the officers of the Institute and in the reading of the report of the Board of Management. The proceedings thus far were private. About fifty persons sat down to a bountifully provided tea. At the meeting after tea Dr. Tafel the President, gave an address, reviewing generally the work done in the past year. Mr. Ottley moved the adoption of the report in a powerful speech, in which he showed the urgent need of New Church schools for the training of our young.
     The Rev. J. F. Potts delivered a very stirring speech, in which he referred to the heavy burdens which many from self-conceit would bind upon the members of the Church as to eating and drinking, and expressed his belief that the spiritual condition of many a bigoted teetotaler and vegetarian was far worse than that of the drunkard. The evils of the day needing our chief attention were especially spiritual pride, deception, cunning and the love of dominion.
     The Rev. R. J. Tilson addressed himself, by desire, to a few practical suggestions for the benefit of the institute, and among other things recommended the liberal giving of riches into the treasury, the meeting together more frequently for social re-union, the formation of a library, and the preservation of all historical documents.
     Mr. Slight, one of the theological students of the Institute, read a very instructive paper.

     The annual meeting of the Swedenborg Society was held at the Society's room, 86 Bloomsbury Street, on Tuesday evening, June 28th. Colonel Bevington presided, and delivered an address reviewing the history of the past fifty years of the Society. The report of the Committee manifested considerable activity during the past year. Mr. Leed, who had been Treasurer for ten years, resigned, and Mr. Whittington was unanimously elected his successor.
     The first resolution, which had reference to the Jubilee of the reign of Her Majesty the Queen, and to the spread of religious freedom during her rule, was proposed by the President of Conference, the Rev. R. R. Rogers, in a very democratic speech, in which he adopted Abraham Lincoln's preference for a government which was "of the people, for the people, and by the People."
     Dr. Tafel seconded the resolution in a carefully prepared speech, in which he showed the necessity of civil freedom for the spread of Spiritual Truth.
     The Rev. T. Child supported the resolution.
     The second resolution was moved by the Rev. Frank Sewall, and declared that the circulation of the Writings in all languages was the most important use ever given to any religious society. Mr. Sewall met with a very hearty reception, and in an earnest speech pleaded for the restoration to the world of the Scientific as well as the Theological Writings of Swedenborg.
     The Rev. J. Presland seconded the resolution in a brief but very practical speech, in which he appealed for increased financial assistance for the Society in its great work.

     So much for the annual meetings. The largest annual meeting-the General Conference-will shortly be holding its session at Argyle Square Church, London.

     We have been making a round or visits recently to most of smaller Societies around London. With one exception, we were compelled to ask at almost every place the question, how can the Church be expected to increase while it continues to adopt its present methods and arrangements? Dingy rooms, in back places, and up flights of stairs, are generally found as the meeting-places. But perhaps it is well, for when one hears the "Leaders" preach, or the "Readers" read, one may well pray that their audiences may continue small. All round there seems to be such a want of recognition of the Doctrines as Divine. The "Leader" and the man with means are the most prominent features.
     At one place we met with an incident which showed how little the office of the ministry was recognized. An ordained minister had been announced to deliver a lecture at one of these small Societies. When he arrived at the place he was told that some children were to be baptized before the lecture by a layman who had come for the purpose. The organist had not come, as expected and the minister was asked to play the tune for the hymn which was to be sung prior to the baptismal service.

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He preferred, however, to withdraw from the disorderly scene and to await the time for his lecture.
     The labors of a true missionary are surely sadly needed in these places.
chief matter of public interest in the Church 1887

chief matter of public interest in the Church              1887

     THE chief matter of public interest in the Church since our last letter was written is the recent session of the General Conference, held in Argyle Square Church, London.
     It was a full conference, attended by thirty ministers and sixty-eight representatives. America was represented by the Rev. A. Czerny, T. F. Wright, and C. Dunham.
     The two last-named gentlemen occupied the pulpits of the larger Societies in London on the Sunday preceding and succeeding the meeting of Conference. Many of us would like to have heard more from Mr. Czerny.
     The chair of Conference was filled by Dr. Tafel, who, with the valuable assistance of the Vice-President, the Rev. R. R. Rodgers, presided in an able manner. The Doctor made a very impartial chairman, but we regret the means he took to make his impartiality more manifest by dealing too severely with those who have stood by and fought with him before he had tasted the sweets of popularity. Reference having been made to the fact that Dr. Tafel was no longer a "foreigner" but an Englishman, the President, in thanking Conference for electing him to that office, took occasion to remark that he took steps toward becoming an Englishman after his nomination for the post of President.
     The Conference was greatly interested in the account given in a quiet but eloquent manner of his recent travels by the Rev. T. F. Wright, whom the President introduced as the editor of "That beautiful magazine, the New Church Magazine."
     The question of altering the time of the year at which Conference meets from August to May was much discussed and ultimately referred to the Executive Council.
     In the discussion, of the report of the Foreign and Colonial Missions Committee an explanation was given of the fact that the Church has heard so little for some time of the claims of the mission in Berlin. It appears that Mr. Artope has fallen into the snare of Spiritism and "Pseudo-Celestianism."
     A dutiful and loyal address was prepared and directed to be sent to Her Majesty, the Queen, congratulating her upon the jubilee of her reign. It was passed by a rising vote of Conference, accompanied by the singing of the National Anthem.
     The question of photo-lithographing the remaining manuscripts of Swedenborg was discussed and referred to the Swedenborg Society. A committee was also appointed to procure funds for this purpose.
     The New Church Magazine had a "good time" this Conference, thanks to the editorship of the Rev. J. Presland. For many years past the Magazine has presented a gloomy report of increasing debt at each Conference,-and many have been the voices urging its death and decent burial. This year the sale has largely increased and all the debt of the past was cleared off during Conference week.
     Mr. Ottley pleaded eloquently and forcibly for sounder articles and urged more reference to the Writings in the papers printed. The editor replied by stating that he found the New Church public liked the flavor of onion or garlic but did not desire lumps of onion or garlic in its mental food.
     What will the Writings be likened unto soon by those who are so desirous of giving people what they like and not what the LORD has sent them?
     The Committee on Applications had a very busy time this year, and their report led to much discussion. Ordination was granted to Messrs. Griffiths, W. H. Buss, T. F. Robinson, and G. H. Lock.
     An attempt was made by a few to take the vote on the question of each candidate for ordination by ballot, but the Conference decided to take the mere manly course of open voting. On the proposition for Mr. Lock's ordination an important and interesting discussion took place. Mr. Ottley opposed the ordination of Mr. Lock, who has recently put forth his belief in the ape theory of creation in one of our weekly journals. Mr. Lock had described allegiance to the Doctrines as "her worship." Mr. Ottley contended in a speech of great ability that such a statement should be withdrawn, and an unfaltering allegiance to the Writings avowed before the ordination be granted.
     The Reverends J. Deans and J. F. Buss expressed their belief that Mr. Lock was a loyal New Churchman, and explained that the words quoted by Mr. Ottley had been drawn in haste from Mr. Lock under great provocation by a letter appearing in Morning Light. Dr. Tafel temporarily vacated the chair, and spoke in favor of Mr. Lock's ordination, which was ultimately granted.
     During Mr. Ottley's speech on this question a curious incident occurred. Mr. Ottley was referring to the theology of the late Rev. H. Ward Beecher, in way of illustration, when suddenly a minister arose and appealed to the Chair as to whether Mr. Ottley was in order in referring to the theology of Rev. H. W. Beecher, and under the influence of some rules of order in debate on a theological subject unknown to others, the President sustained the objection, ruled Mr. Ottley out of order, and directed him to take a different line of argument. It was a triumph for those who are great admirers of Beecher, and there are many among our ministers, but nevertheless the ruling of the Chair was to many minds entirely inexplicable.
     An important debate also arose on the consideration of a notice of motion to provide a common fund, out of which each minister should receive a minimum annual stipend. Mr. Gunton, the national missionary, thought the ministers should regard the relation to their Society in a business-like manner. They must expect to begin with a small salary, and must work the Society up till they get a larger salary, like men in business do.
     The Rev. I. Tansley advised ministers to keep firm hand on their Societies, to give their cantankerous members plenty to do, to work hard, and especially in the Sunday school.
     The Rev. H. Cameron protested against the charge of laziness made by one of the speakers against the ministers. In support of the motion he mentioned the example of the Free Kirk of Scotland, which provides a minimum salary of two hundred pounds for each of its ministers.
"THE BIBLE AND THE AGE." 1887

"THE BIBLE AND THE AGE."       CUTHEERT COLLINOWOOD       1887

     EDITORS NEW CHURCH LIFE: My attention has been drawn to an article in New Church Life for August which purporting to be a notice of my work entitled The Bible and the Age, is really an anonymous slander of an unusually revolting kind. It is impossible that the writer of the article in question can be so inconceivably stupid as to believe the charge he so gratuitously makes against me.

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He evidently knows who I am, and my connection with the New Church; but, taking advantage of the shelter of namelessness in your columns, which ought to be devoted to a more genuine purpose, he stabs me in the dark, and with an envenomed weapon. It is unfortunate that persons of this stamp should be so totally devoid of that charity of which they so glibly write, and, preferring their own private ends to the interests of the Church of Christ, allow themselves to make statements which they cannot but know to be false and slanderous.
     I can make a shrewd guess at the writer, but I cannot, but feel considerable compassion for the professed New Churchman who can thus exhibit "envy, hatred, malice, and all uncharitableness"-and do his best to murder the character and reputation of one who has made some sacrifices to spread abroad in the world at large the doctrines of the New Church.
     It is merely puerile of the writer to pretend to assume that I wished it to be believed that I "excogitated from my own brain" the whole contents of the book in question. To base a charge of "dishonesty" and "profanation" upon so shallow a pretense, is unworthy of any sane man. And if, in my judgment, it was desirable to present the doctrines of the New Church, in a new form, at first unhampered by the name of their author-honored indeed among ourselves, but against which name so violent a prejudice has been raised in the world at large-my motives were as pure as they are so uncharitably condemned as foul by my accuser. It may be a matter of opinion whether or no it is desirable to bring forward, prominently or otherwise, the name of Swedenborg in works intended for use outside the Church, but my own conscience is perfectly void of offense in the matter, and I know that I had the sympathy of several whose names will always be honored in the Church at large, and with whom I have discussed the question.
     The world at large, which would not be prepared to receive the doctrine of correspondence solely on the ipse dixit of a man whom it was unwilling to believe inspired, might nevertheless, I conceive, be drawn toward it, when it was shown (as had not been done by any other writer) that that correspondence was in accordance with Reason and Analogy-and when its rationale was explained, and shown to be founded upon the inmost nature of things. This was the object of the work which has been so preposterously attacked in your columns-not indeed by the world-but by the professed champion of the New Church itself!
     It is, indeed, greatly to be deplored that there should be found in the very infancy of the New Church those who are ready to introduce schism, and to display such outbursts of intolerance and bigotry.
     It is impossible, but that offenses will come, but woe unto him through whom they come." - (Luke xvii, 1.)
     I am, sir, your obedient servant,
          CUTHEERT COLLINOWOOD.
UPPER NORWOOD, LONDON, S. E., September 1st, 1877.

     ANSWER.

     IN the review referred to nothing is said about the character of the author, nor of what he "wished to be believed." Those whom the author confesses in his letter that he wishes to reach, cannot but regard the presentation of the subject matter in the book as of something originated by him, and this certainly carries out his confessed policy, which as pursued in the book, would lead every one not of the New Church to conclude anything but that the Science of Correspondences there elaborated was revealed by the LORD through
Swedenborg.     (T. C. R. 846.) The book is thus of a dishonest character, not withstanding the author's intention that it should be otherwise.
     No one concerned in the writing or publication of the article in question is either known by or had the least personal knowledge of Mr. Collingwood, so that personal feeling was just impossible. His connection with the New Church is known from published official reports.- EDITORS.
COMMINGLING WITH THE OLD CHURCH 1887

COMMINGLING WITH THE OLD CHURCH       C.S       1887

     EDITORS NEW CHURCH LIFE:-Reading in the Life for August of the participation of Wm. Diehl's Sunday School in a street parade with Old Church organizations leads me to inform you of an attempt of the Cincinnati Sunday School to bring about a river excursion in company with the Unitarians here, which failed solely because the Unitarians failed to respond, possibly from some perception that such things are disorderly, which seems not to have been felt by the "Swedenborgians." It was necessary to secure a guarantee of two hundred dollars. At the last moment the report from the Unitarians came, "Receipts almost nothing." It might be added that the Cincinnati Sunday School had no excursion or picnic in consequence. Diligent inquiry by your correspondent as to who the promoters of the arrangement were was not rewarded with success.
Upon expressing his earnest disapprobation in its incipiency for doctrinal reasons, he was told, "Oh! well, we need not mix with them," and, "We cannot undertake it alone," etc. My sole reason, it ought to be unnecessary to state, for imparting the knowledge of this state of affairs, is to induce a study of the Doctrines on the subject, and correct what I believe to be one of the most pernicious evils within the Church, to wit, indifference to, and consequent ignorance of, doctrinals advocated by those same workers who work so hard-i. e., bustling, stirring, and periodically talking of bringing new members into the Church from the Old Church, and who advocate all kinds of external charities. Persons who advocate these things are generally found clamoring for more "activity" in the Church, with copious apt quotations touching the necessity of activity, the key-note being something like, "We should be doing something real," "something practical;" whereas, "something ostentatious," "something for the popular eye"-were probably much more expressive of their meaning. They seem to feel that if the world at large does not see and give them credit for what they are doing they can not be doing anything. Any suggestion as to the fallacy of these external charities above alluded to is met with, "Don't you want to do good?" etc. Who can argue with those who refuse; or, better yet, who turn their backs to that Fountain of wisdom where one needs only to have the desire therefor and he is enlightened far beyond what he formerly conceived to be possible?"
     Yours, sincerely,
          C. S.
CINCINNATI, 0., August 23d, 1887.
ALCOHOL 1887

ALCOHOL              1887

     EDITORS OF NEW CHURCH LIFE: Of all perishable natural substances, alcohol alone is the one that does not decay or deteriorate; on the contrary age but improves it. It too, will preserve from decay perishable natural substance committed to its care. May not the possession of these noble traits account in a measure for the malignancy of the attacks made on it by the Prohibition party?

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NEWS GLEANINGS 1887

NEWS GLEANINGS       Various       1887


     NEW CHURCH LIFE.

     A MONTHLY JOURNAL

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

     All communications must be addressed to Publishers New Church Life, No. 759 Corinthian Avenue, Philadelphia, Pa.
     In Great Britain subscriptions may be sent to
     MR. S. WARREN POTTS, Book Steward, 61 Cathedral Street, Glasgow, Scotland.
     REV. R. J. TILSON, "Oakley," County Grove, Camberwell, London, S. E.
     MR. G. A. MCQUEEN, Crowhurst Road, Colchester.
     MR. JAS. CALDWELL, 35 Diana street, Walton, Liverpool.
     MR. C. E. SCHROEDER, 15 Ashfield Terrace, Newcastle-on-Tyne.
     MISS FLORENCE G. GIBBS, 6 Camden Square, London, N.

     PHILADELPHIA. OCTOBER, 1887=118.

     CONTENTS.

     Editorial Notes, p. 146.-Sermon p. 146.-A Brief Treatise on the Tree, Chapter VI. p. 148.-Conversations on Education, p. 150.
     Valedictory Address, p. 151.-Love of Country, p. 162.
     Emotional Vicissitudes, Chapter XIII, p. 154.
     Letters from England, p. 157.-"The Bible and the Age," p. 158.-Cominingling with the Old Church, p. 159.-Alcohol, p.     159.
     News Gleanings, p. 160.-Births and Deaths, p. 160.
     AT HOME.

     Pennsylvania.-SERVICES were resumed in the Temple of the Society of the Advent on the first Sunday in September (4th), the Rev. L. H. Tafel preaching. The decennial of this prosperous Society will soon be celebrated.
     THE Academy Schools will reopen for the session of 1887-88 early in October at the new buildings, No. 1821 Wallace Street.
     During the summer some very extensive alterations and extensions have been made in the buildings. In the main building new windows have been put in, partitions in many places removed, throwing two rooms into one, fine hard-wood shelving put up for the library, several new floors laid of yellow pine the drainage and plumbing thoroughly overhauled, and a great many minor changes made for the convenience and benefit of the teachers and scholars of these growing and prosperous New Church schools. The alterations made on the building in the rear of property are even greater still. A wing has been extended into the large yard, or play-ground and another story added to the entire sixty-feet front, and this surmounted by an attic or garret, formed by the high peaked roof, thus making these buildings practically four stories high, counting the garret. At present writing the number of pupils with which the School will reopen is unknown, but the probabilities are that there will be an increase over last year.
     OF the students in the Theological School of the Academy Mr. E. S. Price has, since August 1st, been doing missionary work in Clearfield County, Pa., Mr. W. H. Acton has devoted most of his time to Williamsport and vicinity, and also to Scranton. Mr. Hyatt has been in Erie and Erie County, where are a good many New Churchmen; Mr. F. E. Waelchly had charge during the summer of the-or one of the-Societies at his home in Allentown; Mr. N. D. Pendleton conducted a class and ministered to the small band of New Church people at his home, Valdosta, Ga.
     Michigan.-ALL reports concur in praising the missionary work of the Rev Jabez Fox in Michigan this summer. His audiences were not, as a rule, large, but the effect on the New Church people themselves seems to have been beneficial. Mr. Alex. Drysdale, of East Saginaw, writes to Messenger; "Mr. Fox is pleased to remember that he and I are of the ancient times in Detroit, and, as old folks are apt to, we pleased ourselves somewhat by indulging in reminiscences of these by-gone times, and of those who were active in the Church of Earth, now, we trust, more active and performing higher uses in the Church in Heaven." Mr. Fox was one of the early, pastors of the Church in Detroit.
     THE Michigan Association meets at Detroit, October 1st and 2d.
     Nebraska.-THE Rev. 0. L. Barler writes that as "the way does not seem open to do very much active missionary work in the way of preaching in Nebraska," he will go to Southern California for a few weeks. His address is Los Angeles, California, care of Mills, Crawford & Fields.
     Ohio.-THE Church in Cincinnati reopened on Sunday, September 11th, the Rev. H. C. Hay preaching. The Reading Circle met on September 14th and it is hoped to from several new classes in the suburbs of the city.
     THE Rev. W. H. Mayhew, late of Yarmouthport, Mass., has taken pastoral charge of the Urbana (Ohio) Society.
     THE Ohio Association met Friday, September 30th, at Cincinnati.

     ABROAD.

     England.-THE following note happily explains itself. It is a correction we are glad to make, and the Church, we are sure, will be equally glad to hear:
     "DEAR FRIENDS: You will be glad to hear that nearly twelve hundred copies of the Swedenborg Concordances are regularly sold every month in America and Great Britain, and not only six hundred and fifty as stated in Life for August. With kindest regards.     J. F. POTTS."
     ANY reader of the Life who has not subscribed to the Concordance should do so. Address, "Academy Book-Room, 1821 Wallace Street, Philadelphia, Pa."
     Italy.-PROFESSOR Scocia has again published his annual report of the work accomplished in Italy during the year. From it we learn that in November last Professor Scocia undertook a small monthly periodical under the title of Library of the New Age. This periodical will consist of a series of popular tracts intended to interest his countrymen in the study of the Doctrines. Social and scientific questions at present attract the attention of the cultivated and intelligent classes of the Italian people. For this reason he proposes to discuss in these small works some of the questions of the day in the light of the New Church. Our Church possesses on every point of science and philosophy a light which can illuminate and guide the real progress of humanity. Wishing to make a favorable beginning of his new publication, he chose for the first two numbers the admirable discourse by the Rev. Chauncey Giles, entitled "The Conflict Between Labor and Capital; its Cause and Remedy," and "The Curse and the Blessing of Riches." Thanks to the generosity of Mrs. Reeves, of London, who furnished him with the necessary means, twenty thousand copies were published of these, which have been already nearly all distributed, together with an earnest appeal to his countrymen, in which he recommends to their attention the works of Swedenborg, and invites them to subscribe to the library. About one hundred Italians save responded to the Invitation. Among these are three delegates to the National Parliament, eight Professors of the Lyceum or University, six Roman Catholic priests, and several ladies and gentlemen belonging to the highest ranks of society. Some have sent the amount of the subscription for two years, expressing their good wishes for the success of the enterprise. The sale of the works of Swedenborg has been ninety-three volumes, and of other books and tracts, one hundred and seventy-three. Certainly this sale is not in proportion to the great and costly publicity involved. In acknowledging the receipt of two hundred dollars from a friend in Yarmouth, Mass., Professor Scocia announces that it will be applied toward the publication of the four leading Doctrines, and other of the smaller theological Writings of our author, excluding the two gifts already referred to. The Conference Committee has sent him sixty pounds during the past year. The American contributions have amounted to fifty-six pounds and those from Italian friends to four pounds."-Morning Light.
     Auckland, New Zealand.-"A SOCIAL gathering of quite a unique character was held on Wednesday evening last at the residence of Mr. Batty, Ponsonby, in connection with the New Church Society, which meets for Divine worship at the upper room, Foresters' Hall, Newton. The entertainment was exclusively in the hands of the ladies, and after a tea programme was executed by the ladies in excellent style, the music end reading being of a high order of merit. Especially good both in quality and style were the poems, "I thank Thee that I live" (by the lady President) and "Liz." The musical portion contained pianoforte solos, songs, and duets, many of the items being of classical merit. At the close of the programme votes of thanks were passed to Mr. and Mrs. Batty, the performers, and to the lady who presided. The motion elicited some excellent and amusing speeches from the ladles and gentlemen, as they mostly hinged on woman a right to the franchise and its accompanying qualification and the lady President, responding in a short speech, gave singular proof of a woman's ability as a debater. A desire was expressed that similar gatherings would result, and an intellectually pleasant and instructive meeting was concluded with the singing of the National Anthem."-Auckland Evening Star.
EDITORIAL NOTES 1887

EDITORIAL NOTES       Editor       1887



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NEW CHURCH LIFE
     Vol. VII.     PHILADELPHIA, NOVEMBER, 1887=118.     No. 11.
     A SENTENCE in the first Editorial Note last month was left incomplete by the omission of the word "objective." It should read, "And the usefulness of doing this consists in making objective the acknowledgment of the LORD," etc.*
     * This has been corrected in the electronic text.
Title Unspecified 1887

Title Unspecified              1887

     THE late meeting of the General Conference afforded a better insight into the state of the Church in England questions than most of those held hitherto. There seems to be no acknowledgment of the Divinity of the Writings except with very few. There is a disposition to steer clear of an investigation of matters in the light of the Doctrines, and an almost universal suspicion of them. Even the majority of those who have adopted the phrase "authority of the Writings" appear not to grasp its rational import. There is little; if say, recognition of the distinctiveness of the New Church, and of the requirements of her Order. In the fact this it is not surprising to learn that there is little increase, and that the young fall away from the Church.     
Title Unspecified 1887

Title Unspecified              1887

     TO assign to woman or to consider it proper for her to perform uses which belong to man tends to obliterate the distinction between the sexes, and thus to destroy marriage and is forbidden in the Word.
     "There shall not be the garment of a man upon a woman, nor shall a man put on the garment of a woman, for whosoever doeth these things is an abomination to JEHOVAH thy God." (Deutr. xxii, 5.)
     "By man and his garment is signified truth, and by woman and her garment is signified the affection of truth. These are distinct with every man, like understanding and will or like thought, which is of the understanding, and affection, which is of will. Unless these were distinct the sexes would be confounded and there would be no marriage in which the man is the truth, which is of thought, and the woman, affection." (A. E. 555 [b].)
Title Unspecified 1887

Title Unspecified              1887

     IT sometimes seems that all that is needed to make anything popular with some who are leaders in the Church is to demonstrate plainly that it is contrary to the Writings. At the last Convention a woman delegate was admitted after it had been shown that such a course was plainly contrary to Divine teaching. But the "majority" in Convention considered there were certain things, apparently, superior to Divine Truth, for they voted against it. (The idea of deciding by vote a question which the LORD has decided for us!) Well, here is the Ohio Association with no woman delegate (see our report), and so it appoints one to represent a Society whom the Society had not chosen. And this Association will, no doubt continue to "spread the truth" which in council it deliberately kicks aside-or, at least, that all-potent "majority" does.
Title Unspecified 1887

Title Unspecified              1887

     REPUDIATION of the Doctrine of the New Church as compared with the literal sense of the Word, which has been voiced in one of our prominent magazines without a word of comment, and has been greatly favored by the American New Church ministers at their late Conference in Detroit, is a snare into which they are easily seduced who are ignorant of the true character of the Writings. May the following quotations, by virtue of the Divine Light inherent in them, open the eyes of the blind and lead the wayward back to the true heavenward path.
     "The Internal Sense is the Word Itself." (A. C. 1540.) "This is the Internal Sense of the Word, its inner-most life, which never appears from the sense of the letter." (A. C. 64.)
     "The Internal Sense is the Word of the LORD in the Heavens." (A. C. 1887.) These words are italicized by Swedenborg himself.
     "They who are in the external sense of the Word, separated from the internal, have not the Truth in its power. . . . For there is no communication . . . with heaven and thus with the LORD . . . if the Word is understood only as to the letter, and not at the same time according to acme doctrine of the Church, which is the Internal of the Word." (A. C. 9410.)
     The true Doctrine of the Church is also the Internal of the Word." (A. C. 9410.)
     "They who are in the external sense of the Word separated from the internal, thus who are separated from the true doctrine of the Word. . " (A. C. 9410.)
     "All instruction [in the other life] is from Doctrine which is from the Ward, and not from the Word without doctrine. Christians are, instructed from the heavenly Doctrine, which concords entirely with the Internal Sense of the Word." (H. H. 516.)
     "It is from the spiritual sense that the Word is Divinely inspired and holy in every word." (T. C. R. 200, S. S. 18.)
     "It has pleased the LORD now to reveal the spiritual sense that it may be known where the holiness lies in the Word, and lest the conjunction of the LORD, with the Church should, perish." (T. C. R. 200, S. S. 18.)
     "The Arcana Coelestia, which are uncovered in the Sacred Scripture or Word of the LORD, are contained in the Explanation, which is the Internal Sense of the Word." (Opening sentence of Arcana Coelestia.)
     "The Apocalypse, as well se the propheticals of the Old Testament, can never be understood, nor anything therein unless the spiritual sense be known, and, moreover, unless there be revelation from heaven, where the whole Word is understood according to that sense." (A. E. 2.)
     "The Apocalypse Explained according to its Spiritual Sense." (Title.)
     Also compare the Internal Sense given in the "Summary Exposition of the Internal Sense of the Prophets and Psalms" with that given in S. S. 97, A. R. 43
239, 707, 859, and note the affirmations:
     "These summaries have also been collated with the Word in Heaven, and are in conformity with it;"
     "This explanation of that chapter has been given to me through Heaven by the LORD."

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NECESSITY OF TRUE DOCTRINE AS A CORRECTIVE 1887

NECESSITY OF TRUE DOCTRINE AS A CORRECTIVE       Rev. J. D. DANIELS       1887

     "Woe to them that call evil good, and good evil; that put darkness for light and light for darkness; that put bitter for sweet, and sweet for bitter. Woe unto them that are wise in their own eyes, and intelligent before their faces. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and mutter: Should not people seek unto their God, for the living to the dead? To the law and to the testimony: they speak not according to this word, it is because there is no dawn in it."-Isaiah v, 20, 21; viii, l9, 2O.

     THESE verses treat very clearly and unmistakably of human fallibility, and of our need of true doctrine to correct our minds and lives. To the law and to the testimony, etc.
     It needs but little thought to convince us that in many things we are prone to go wrong, and we need instruction to set us right. Indeed, man, unlike the animals, is not born, into any knowledge of his life, but is obliged to acquire those knowledges by instruction. Unlike the lower animals, man at birth does not even know the breast of his mother from any innate knowledge, but is obliged to acquire this by being applied. He does not know how to walk, nor how to articulate sound into human voice. He does not know how to sound the affections of his love is the beasts do; he does not know what food is suitable for him, but lays hold of whatever comes in his way, clean or unclean, and puts it into his mouth. Unlike the beasts, he knows nothing of conjugial love or of the manner of loving the sex. So far as knowledges are concerned man is born a blank. He is born corporeal, like a worm, and continues so unless he acquires knowledge, intelligence, and wisdom from others.
     On the contrary, animals, the noble as well as the ignoble, such as the beasts of the earth, the fowls of the air, the reptiles, the fishes, and the little worms which are called insects, are born into all the knowledges of their life. They know even at birth all things pertaining to nourishment, to habitation, to the love of the sex and prolification, and to the rearing of their young. The animals know these things from birth, or, as is commonly said, they do them from instinct. But man is obliged to learn them; man is born a corporeal blank. (T. C. R. 48.)
     Worse than this: Man is not only born with no knowledge of the right, but with a hereditary tendency to go wrong. Man from his parents is born into evils of every kind. (T. C. R. 574.) Man of himself is nothing but evil and falsity. He is inclined from his birth to believe in himself, and not in the LORD and in the Word. He is inclined to suppose that what he cannot acquire by means of the senses and his natural inclination is worthless. This is why man so easily becomes altogether evil and false, and hence sees all things so perversely as to regard evil as good and good as evil, falses as truths and truths as falses, realities as nothing and nothing as everything. He calls hatred love, darkness light, death life, and vice versa, and is denominated in the Word the lame and the blind. (A. C. 210.)
     Hereditary evil is such that every one who commits actual sin acquires to himself a nature therefrom, whence evil is implanted in his children and becomes hereditary; consequently it is derived from every particular parent, from the father, grandfather, great-grandfather, and ancestors in succession, and is thus multiplied and augmented in each descending posterity, remaining with each, and being increased in each by his actual sins. The only way by which it may become dissipated, and its baneful influence removed, is by man being regenerated by the LORD. (A. C. 318.) Hence, unless the LORD had come into the world, and the human race had begun to be regenerated, hereditary evil would have increased to such a degree that mankind could not have lived.
     Since man, unlike the animals, is not born into any knowledge of his life, but is obliged to acquire those knowledges by instruction, and since, unlike the animals again, he is born with strong hereditary tendencies to evil and falsity, therefore man when he is born is more brutish than any animal. (T. C. R. 417.)
     Now, this plain doctrine of the Divine Truth and of common sense is confirmed all about us, as we may see by a multitude of considerations. Man is continually, and in all things, prone to go wrong, and needs instruction to set him right. He constantly needs something outside of himself, something which he may look at an study and consider and make use of, to correct himself. If, as has been shown, man is not born into any knowledge of his life, but, worse than that, with a hereditary tendency to go wrong, then this follows as a necessary consequence. Man cannot trust himself in any thing. He must go according to what he has learned from a source outside of himself. Only when he consults something which is instructive and corrective outside of himself can any good and truth be aroused within him from the LORD.
     This is true of secular as well as of moral and religious things. Man cannot trust himself in any thing. Man is not born into any knowledge of his life. He has faculties, but they are mere rudiments, and his hereditary evil tends to warp and pervert them. Man must have instruction, he must have a corrective test outside of himself in whatever he undertakes.
     The carpenter in his workshop cannot trust his eye to tell whether a board is true. It may seem true. He may feel that it is true, but he cannot trust to this. That board may be a part of a very valuable piece of work, and, if the carpenter goes on with it, when that one board is not true the whole contract may be spoiled. Hence he lays his square upon the board to test it. The square is what he goes by, not his eye or his impression or his feelings. The builder who superintends the erection of a temple makes constant use of his spirit-level and plumb-line. He may think that a column, or a pilaster, or some portion of the structure which is in process of building, is plumb or level. He may feel sure that it is; but that will not do. He is not really sure until he uses the level and plumb-line. He constantly relies on them to correct his own want of knowledge. If that particular part of the edifice is not true, it may spoil a magnificent temple.
     The geometrician or the astronomer, at work with his studies, cannot trust his own eye to make a perfect circle. If he does, his whole demonstration or observation may be at fault, and serious consequences may follow to education and science. Hence he uses the dividers, or some instrument by which he may measure and see if every point in the arc of the circle is equally distant from the centre. Only then does he know that the circle is perfect.
     The machinist in his workshop may believe that a certain shaft of iron is round and of the right size, but that is not sufficient. The machinery which he is making is valuable and the least deviation in that one shaft from what is required will render worthless the whole mechanism. Hence he makes constant use of the callipers. As that shaft goes round in the lathe, and the sharp tools shape it here and there, the workman continually applies the callipers.

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He must have a frequent test and corrective of his own eye and impressions. He cannot trust himself. Man is not born into any science of his life.
     How frequently this is exemplified in the business world! The merchant may have the impression that he has met such and such an obligation, that he has paid such and such a debt, on a certain day. He may feel sure of it. But that will not do. He goes to his bookkeeper and directs him to look over the accounts and see. He cannot trust to his memory or to his impressions. They may be wrong. The written accounts are what he must abide by. They are very corrective in their tendency, often painfully so.
      We may think that we were at a certain place on a certain day instead of on another day. We may feel sure of it. Or, we may even go so far as to think that to-day is some other day of the week. We may even dispute with our friends about it. It is possible that the dispute wax hot. But in such case only the diary or calendar can correct us. We must abide by the authority of that, not by our own impressions. They are not to be implicitly trusted.
     The general of an army, in taking his command through a certain country, may think he is on the right road, but that is not sufficient. The fate of a great battle, the fate of nations, may hang upon the correctness of his course at that very moment. So, not trusting to his own impressions, he studies his military maps whereon the roads are marked out; he studies other works which give him the topography of the country; he sends out scouts; he consults spies; he inquires of the inhabitants of the country; he obtains all the information he can, and thus makes sure of his course. He does not trust to his own impressions.
     And suppose that a pharmacist should rely upon himself in compounding important prescriptions? How many terrible mistakes would be the consequence! He does not do this. He does not trust to mere impressions, but keeps the prescription well in mind. He has it before him, and, as he adds each ingredient, he consults it. Thus he corrects himself by something which is outside of himself.
     And so we might go on, showing that in every pursuit of life men cannot rely upon themselves, but must continually be set right by instruction. The practical ornamental painter must go according to his patterns. The scholar, the orator, the author, the teacher must refresh his mind by consulting the proper books. The physician, in diagnosing a disease, must have learned the symptoms of that disease, or he will mistake. He cannot rely upon himself. The navigator must rely upon his log-book and the result of his observations, or he knows not where upon the trackless ocean he is. His impressions are no criterion. The mechanic must rely upon his model. The railroad conductor must rely upon his train orders. He is to go by them, not by his own knowledge or impressions. The locomotive engineer must frequently consult his watch or he will not arrive at a certain point on time. He cannot trust to his own calculations of his time and speed.
     And so we might go on, showing that this principle is of universal application It enters into the commonest affairs of life. Even the housewife must consult a guide outside of herself, or she will not have the dinner ready at the proper hour. And the cook in the kitchen no matter what dish or article she is preparing, must consult the proper recipes. The fact is that man is the most untrustworthy creature imaginable. He cannot abide by his feelings or impressions, but must continually subject them to some test outside of himself. And that test with him is authoritative. He bows to it and abides by it. This is a principle that is acknowledged everywhere, by all men, though they are not aware of it.
     Two things should be said here by way of qualification:
     1. First, a person may memorize his instructions so thoroughly that he is not obliged to consult them. For instance, the pharmacist may become so familiar with certain formulas that he remembers them. But even in this case he is corrected or instructed by them. The only difference is, he reads and consults them in his memory instead of on paper. He has transferred them from the paper to his memory and written them there, as he would in any other book, and now he sees them in his mind's eye. The memory is only the outer court of the soul, wherein such things are stored.
     Further than this, a person may not only memorize, but he may become so habituated to following his instructions that it becomes fixed in him; that is, it becomes a second nature for him to do so. He may become so habituated to doing certain things that he does them inadvertently, or without being aware of it. For instance, the short-hand writer was at first obliged to learn the peculiar curves, and heavy and light lines, and the dots and their positions, which pertain to his art. This was very laborious. When he first begun to write he was obliged to correct himself often by consulting the given forms. It was necessary, too, that he memorize a long list of contractions or word-forms. But after years' practice his art has become so familiar that it is second nature to him. It has become a part of himself. He does not now have to correct himself by comparing his writing with the given forms as formerly. The work is done. But he was obliged to learn all this in the first place. He was obliged to correct himself again and again. He went on correcting himself by comparison with the given tests, until finally he went through a sort of regeneration in his art and acquired skill. Still, the principle holds good that man is not born into any science of his life, and must be corrected by something outside of himself-an authority to which he must bow-and it requires many years, and persevering, unremitting labor, for him to mold himself after the proper model.
     2. The second thing which should be said here by way of qualification is, that every person has within him from the LORD the rudiments of certain faculties. These are developed into activity when the proper external tests are applied, but not before. For instance, the carpenter has the faculty which enables him to perceive the form or shape of things. That faculty is aroused and brought into activity when the try-square is applied to the piece of work in which the carpenter is engaged. But without the try-square that faculty would form a wrong judgment. There is influx into the soul from the LORD by an internal way, but it will be perverted and come to worse than naught if it is not corrected and formed aright by consulting the proper external tests. Still, the truth remains, that man is continually prone to go wrong, and must be corrected by tests which are external to himself.
     Now, is not this principle, so plain in everything else, of force in religious matters? Shall man be unable to know worldly matters without instruction, and yet know heavenly? Is he continually prone to go wrong in the lower, and yet not in the higher? Must he continually be corrected in the lower, and yet not in the higher? It is not reasonable. Man is not born into any knowledge of his life, much less into religious knowledge.

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What, then, are some of the spiritual matters concerning which we are prone to go wrong and need to be corrected by a test outside of ourselves?
     1. First, in respect to knowing our own spiritual state: We may feel that we are saved, we may appear repentant, regenerated, sanctified, in our, own eyes, we may be impressed with a sense of this, we may feel sure of it, but we cannot trust our feelings any more than the mechanic can trust his eye to determine whether a block of wood is square. Our apparent good state maybe a mere external one, only induced upon ourselves for a time. We do not know ourselves. We cannot judge of our own internals. We know what we feel and think, or what we experience now, and that is all we know. We cannot tell whether it is good and true, or evil and false. Others feel just as happy as we. The spiritist has as ecstatic experiences. The Mormon propagandist has an powerful an influx of apparent blessing from on high, and as wonderful manifestations of a certain kind attend his meetings as attend those of any so-called evangelist. So far as feeling or mere experience goes, others have as much to boast of as we. These feelings and impressions cannot be depended upon. What we need is a test to measure ourselves by, that we may see whether we are right, and that test we have in the Divine Truth-By their fruits ye shall know them. We may know what our state is before the LORD, not by our feelings or impressions or the present active sphere, but by the measuring rule of Divine truth. We read: "The evidences that accompany remission, that is, the removal of sins, are these: They whose sins are remitted experience, a delight in worshiping God for His own sake, and in serving the neighbor for the sake of the neighbor, in doing good for the sake of good, and in speaking truth for the sake of truth. Such persons disclaim all merit in the exercise of their charity and faith. They are utterly averse to all evils, as enmity, hatred, revenge, adultery; and not only do they shun them, but they abhor the very thought of them connected with any intention.
But the evidences that sins are not remitted are these: They whose sins are not remitted do not worship God for His own sake, nor serve the neighbor for his own sake; thus they do not do good and speak truth for the sake of good, and truth, but for the sake of themselves and the world. They claim merit on account of their deeds; they perceive nothing undelightful in evils, such as enmity, hatred, revenge, and adultery, and, inflamed with these lusts, they cherish the thought of them in all licentiousness." (H. D. 167.)
     Now here is a plain, practical test: Not by our feelings or present active sphere, but by examining ourselves, by calmly contemplating our life, its course in the past and its motives in t e present, and by applying such tests as the one I have quoted, is our real spiritual state to be determined. Do we experience a delight in worshiping God for His own sake? Do we experience a delight in serving the neighbor for the sake of the neighbor, that is, in doing him rood whether it is pleasant for ourselves, and whether he is grateful to us, or not? Do we do good for the sake of good alone, and speak truth for the sake of truth alone, and so on? If so, then we are truly penitent and our sins are so far remitted; but if we do not, then, no matter how holy we feel, we may feel that we are as holy as the highest angel, it matters not, we are still in our evils and are children of hell.
     2. Another respect in which this principle applies is that of understanding the Sacred Scriptures. We cannot trust ourselves for a correct understanding of; them for we are continually apt to misunderstand them.
The reason is because the Word in its literal sense consists of mere correspondences; therefore Divine truths in the literal sense are rarely found naked; but clothed, in which state they are called appearances of truth, and are more accommodated to the comprehension of the simple, who are not used to the elevation of their thoughts above visible objects. There are also some things which appear like contradictions, when, nevertheless, there is not a single contradiction in the Word if it be viewed in its own spiritual light. In some parts, likewise, of the prophetic writings there is a collection of names of places and persons from which in the letter no sense can be gathered. Such, then, being the nature of the Word in its literal sense, it must be very evident that without Doctrine it cannot be understood. (S. S. 51.) They who read the Word without Doctrine are in the dark concerning the truth. Their minds are wavering, unsettled, probe to errors, and easily betrayed into heresies, which they will even embrace with eagerness in case they are supported by the authority and favorable opinion of mankind and that they may do it with a safe reputation, for the Word is to them as a candlestick without light in it, and they fancy they see many things in the dark, though they scarcely discern a single object; for doctrine is the only light which can guide them in their inquiries. (D. S. 52.) Hence it is that so many in the Christian world understand the Word differently, one sect laying great stress on this class of passages, and another on that, and each sect considering that its particular doctrines are true, and that those of others are false. The truth is, that we cannot trust ourselves to understand the Scriptures correctly, for we are continually prone to take appearances of truth for the reality, and thus to go wrong. We need to be corrected by something outside of ourselves, and for this purpose the LORD has sent us Doctrine from heaven.
     We might go on considering other things in respect to which this principle applies, notably the performance of duty and confirming the fallacies of the sensuous mind. We know very well that in these things we cannot go according to feelings, appearances, or impressions, for if we do we are apt to go wrong. We must be corrected by the Truth. We must apply the Truth as a test, just as the architect applies the level and plumb-line.
     It is only after long and persevering conformity, not to our own impressions but to the Truth, that it becomes a part of ourselves, and we are so far regenerated. It is only by this constant application of and correction by the test of truth that the good which is in us from the LORD can be aroused and brought into action and led to reform the life.
     The great danger of rejecting or neglecting the Truth or thinking that we can do without it is that error seems so plausible. There are times when, the merchant is sure that he paid such a debt on such a day. In vain you tell him that he did not. Does not he know? Or a person may be sure that it is Thursday, when it is only Wednesday. Try to correct him, and he will laugh at you. To him error is truth, and truth is error. Even when he consults the calendar he cannot make it seem right for a time. So in religious matters. This may serve to show us how utterly fallacious and unworthy to be depended upon are our own feelings and predilections. Though error may seem to be truth and Satan is transformed into an angel of light, that does not save us from the disastrous consequences. The Alpine traveler on the wrong road may think he is in the right way, but that will not save him from being carried over the precipice. The deaf boatman descending the river maybe oblivious of the rapids below him, but they will swallow him up.

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"There is a way that seemeth right unto a man; but the end thereof are the ways of death." Our only safety is in the corrective test of Divine Truth. Feeling aside, impressions aside, reputation aside, fear and favor aside, everything aside, what says the Truth? That is the only safe test. That is the only rock on which we may build and not be swept away. That is the only chart that can guide us across the troubled waters of life. "To the law and to the testimony: if they speak not according to this word, it is because there is no dawn in it." "The words that I speak unto you are spirit and are life." "The truth shall make you free." "Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of Me."
     Would that these words might be used by the Divine Spirit to make us-all magnify the truth. If we but considered these things as we ought, it would have an effect upon our worship. We should not neglect it. We should enhance its importance. Why do we use this liturgy, filled as it is with forms of expression from the Word and from true doctrine? One purpose is that we may thus become familiar with the truth. For we are taught that "man during his abode in the world ought not to omit the practice of external worship, for man is hereby initiated into knowledges and prepared to receive things celestial." (A. C. 1618.)
     If we considered these things as we ought it would have an effect upon our own spiritual cultivation. We should read and study the Word and the Doctrines, and by prayer seek to prepare ourselves to receive heavenly influx.
     If we considered these things as we ought, we should diligent in the instruction of our children and of all under our charge, and we should be active and earnest to make known the truth to others. All around us are people who are still blind, and we are but partially healed ourselves. And the great trouble is that they think they see. Shall we not give them the light? Moral ships in the darkness of night are being driven against the ropes. Shall we not let the higher lights be burning and send a gleam across the wave? Men spiritually intoxicated are entering the narrow gorge of the railroad, not knowing that the train will thunder through and crush them. Blind leaders of the blind are both going toward the ditch. And as we realize these things shall we not pray by word and deed: "O LORD! send out Thy Light and Thy Truth, let them lead me." "Woe to them that call evil good; and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet or bitter. Woe unto them that are wise in their own eyes and intelligent before their faces. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and mutter: Should not a people seek unto their God, for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no dawn in it."
BRIEF TREATISE ON THE TREE 1887

BRIEF TREATISE ON THE TREE              1887

     CHAPTER VII.

     THE FRUIT.

     NOTHING can exceed the beauty of these spiritual things as we may see by the beauty of form and color that they give to hard material substance which of itself has neither. They will appear, much more lovely to our eyes in that world of spiritual substance that can so readily be molded to the forms of the inflowing life.
     But in order to see and appreciate the wonderful beauty of their external forms there, we must learn in this world to obey and to love the principles that constitute the soul and life of those forms. This is not easy to do, because we are born into this world with just the contrary loves, which we must correct and control; and often we are unwilling to do it; we find it so much pleasanter to indulge in our wrong and selfish inclinations and desires. But we must put them away if we would have any right to the tree of life that is in the midst of the praise of God.
     We have followed the tree through all the phases of its growth, from the first tiny putting forth of down-growing root and uprising stem to the point where all the forces of every particle of the fully developed tree are in active effort for the production of the seed. It is for this that the sap rises to its leafy laboratory and is decanted and distributed according to its kind; for this that the flowers bloom and the fruit ripens, for even the fruit itself contributes to the formation and well-being of the seed, as we read in Arcana, n. 9258, "When the fruit is born then all its fibres look toward the prolific of the seed and by the transfluent juice nourish it and     a form it."
     Something interesting is said of these fibres in the treatise on The Intercourse of Soul and Body, n. 12, which is this:
     "The fibres containing [the juices in fruits] are matters which have neither taste nor smell from themselves, but from the fluids in and between them; wherefore, if you squeeze out those juices, they become dead filaments."
     This is plainly seen in the case of apples that have been pressed in a mill to extract their juice for cider-also in the stalks of sugar-cane that have passed between two rollers, which force out all the juice and leave nothing but dead, tasteless filaments.
     A passage in the Spiritual Diary, n. 396, gives a better idea of the origin of fibres:
     "The surface or bark is the mother of the fruit of the interiors or of the nuts; by the surfaces, and thence extended fibres, are formed all the interiors; the taste relates to delight; after the interiors are formed from the surface by fibres, branched out from everywhere; then, as in almonds, the shells are separated and the nuts remain."
     In Arcana, n. 8603, we read that in the seed the different things of which it is composed "are in successive order and distinguished among themselves and also conjoined; the communication of the interior things with the exterior is wonderfully effected by transits as it were fibrous."
     The soul of the plant gives a certain form, which is in perfect correspondence with its own spiritual form-to the plant-and not only to the plant as a whole, but to all the fibres and particles composing it, for upon this structure depends the character of the fruit which it bears, as is said in Intercourse, n. 13:
     "The influx of life from God may be illustrated by the influx of light and heat into vegetables, which blossom and bear fruit according to the compagination of the fibres which form them, thus according to reception."
     The structure peculiar to a plant remains constant through all time, so that if we plant a pear-seed we are sure that it will produce a pear tree and nothing else. In regard to this we read in The True Christian Religion, n 145: "In the vegetable kingdom every tree, every shrub, and every herb is known by its fruit and seed, in which its essence is innate; and nothing can be thence produced but what is like itself."

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     Heat and light come to this world from the sun with never a moment's cessation of its unmeasured flood; it is true that the earth turns away, but that makes no difference with the sun's constant shining-it is always there ready to light and warm all the darl4 cold places again the moment they are turned toward it.
     This sunlight flows into vegetation and produces fruit, we have already seen, exactly according to the structure of the fibres that compose a plant. If the soul of the plant be evil, It inevitably molds the material particles into a corresponding evil form, and when it produces fruit the character of that fruit must be an expression of the character of the plant, and so it is poisonous.
     The love and wisdom of the LORD, the Sun of heaven, flow into the soul and produce fruits there, which fruits depend entirely upon the structure and form of the fibres of the soul. But we differ from plants in this, that we can choose the form we desire for our souls. In order to grow and flourish, the vegetable must be under certain conditions. In order to have our souls grow and flourish, we, the LORD'S human plants, must obey certain conditions, which conditions are called the Ten Commandments. If we persist in disobeying them, we invert the heavenly order of our growth, and we turn the LORD'S inflowing good and truth into poison, a double poison of false believing and evil living.
     Indeed, we naturally desire to do this very thing, and it is only by a spiritual process that resembles the grafting practiced by gardeners that we are trained to bear good fruit.
     "Gardeners know that a tree, bad from the seed and root, brings its bad juices into the wood that comes from a good tree budded or engrafted upon it, and that the bad juices coming up are turned into good juices, and produce useful fruits." (T. C. R. 524.)
     The same thing is said in The True Christian Religion, n. 587, only in different words:
     "That an evil tree may be born anew, as it were, and afterward bear good fruit and good seed, is evident from grafting and budding, for although the same sap ascends from the root through the trunk to the graft or bud, still it is changed into good sap and makes a good tree."
     The relation of a tree to a man has been mentioned frequently in this Treatise. It is this relation or correspondence that gives a new meaning and importance not only to trees, but to all vegetation. The proper study of the vegetable kingdom will mike this relation so clear, so evident, that the moment we see any part of a tree we will think of the soul within it through which a portion of the LORD'S life flows and becomes visible to our natural eyes.
     We know that no two plants are exactly alike, any more than two human beings, so that each plant has a signification peculiar to itself. We might truly liken each one to a word, and these green and blooming and fruit-bearing words, when placed in orderly relations to each other, form phrases of most heavenly meanings reading which, by the light of heavenly Revelation, we, are enabled to spell out a page of the infinite thought of the LORD, as expressed in the book of His visible creation.
     We will find that the thought of the LORD on all the planes of His creation is constantly a thought of and for, mankind. Not, however with the aim and intent to make man happy and comfortable in this world merely, but eternally happy in the world to come.
     It is with this end in view that the LORD'S life flows into this world with such intensity in countless ways. We can get but a feeble idea of the force and power of that inflow, because the human mind is small to take it in. We can only receive and hold faint notions of it.
     We have been studying it in the tree, which is one medium of its expression, but not the most perfect. We have seen the development of stem and branch and leaf and flower, and how all these parts unite in contributing to the perfection of the seeds-the seeds which are destined to burial in the earth and to resurrection from its bosom, to develop into new trees which shall in turn produce new seeds.
     To the seeds is transmitted the effort, the conatus, that caused the parent tree to exist in this world; and this effort, in no wise weakened or lessened by transmission, lies waiting in them ready to develop as soon as they find themselves in the warm, moist earth.
     We have already seen whence they have this power, though the wonderful story cannot be too often repeated-it comes from the Divine Love and Wisdom of the LORD, which forms a celestial sphere which operates through the three heavens and the world of spirits into this, the lowest plane of life.
     In regard to this we read in The True Christian Religion, n. 308:
     "From the influx of that heavenly sphere from the LORD into the natural world exist all the wonderful progressions of vegetations from the seed to the fruit, and to new seeds."
     The same thing is said in The True Christian Religion, n. 44, only in different words and more in detail:
     "The same Divine sphere also operates upon things inanimate, as trees and plants, but through the natural sun and its heat and light; for the heat enters into them from without, conjoins itself with them, and causes them to bud, blossom, and bear fruit, which are in the place of happiness in animate things; and this is done by the sun's heat, because it corresponds with spiritual heat, which is love."
     We grow more and more alive to the LORD'S inflowing life by rightly studying these beautiful and useful objects of His creation-for Root and Stem and Branches, Leaves and Flowers and Fruit, have, separately and collectively, their spiritual meaning to express, their spiritual story to tell.
     And, indeed, as we study these natural objects, we will find them capable of higher and still higher meanings.
     As has been said, the LORD'S thought from the highest to the lowest of His creation is always a thought-a providing-for man's best welfare; and the Love and Wisdom that created each object is so impressed upon it that even the most humble vegetable form becomes a mirror in which those Divine attributes are clearly seen. So for us, in studying them, their highest and best meaning relates to the LORD. The same objects, having been created for man's use, will have a spiritual meaning that relates to Him.
     Thus he who learns to read the secret of creation will begin the perusal, in this life, of two delightful stories which grow more intensely interesting through all time and to all eternity.
     Let us rejoice with joy unspeakable that we are permitted to study the natural world in the light of the new Revelation of Truth which is coming down from God out of heaven. Without this light which makes all things dear, we grope in thick darkness-we are like the people who put a bandage over their eyes and go stumbling on their way, finding out all they know by the sense of feeling.

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     The people in the world, in regard to their idea of a tree, may be divided into three general classes:
     Those of the first or lowest class look at it as a mere lump of matter which is capable of affording them food and shelter and warmth-nothing more. If this idea of it could be represented before our eyes it would resemble a clod of earth.
     Those of the second class know something of the wonder of its growth, for whose phenomena they cannot account, but deny all spiritual agency in its existence.
     Their idea of it would be fairly represented by a tree with its roots cut off. It bears no fruit.
     Those of the highest class see that above and beyond the natural uses of the tree it has a spiritual origin and spiritual uses. And they have just begun to study its soul, so as to understand its body. The idea of this class may properly be represented by a young and vigorous shoot that is strongly planted in the earth, and destined to grow and spread abroad and bear leaves and flowers and abundant fruit.
     The angels in heaven have also different ideas of a tree according with their state as to love and wisdom.
     There can be no doubt that a celestial angel's comprehension of the signification and use of a tree is as much above that of an angel of the natural heaven as the idea concerning it possessed by an intelligent New Churchman is above that of a South Sea Islander.
     The highest and best state to which mankind has attained in this world is represented in the Word by a garden having in the midst the tree of lives. And the state of ineffable happiness to which the LORD desires to lead us in the other world is thus described in Revelation, xxii, 2:
     "In the midst of the street of it, and 'on either side of the river, the tree of life, which bare twelve fruits, yielded her fruit every month, and the leaves of the tree for the healing of the nations."
     THE END.
Notes and Reviews 1887

Notes and Reviews              1887

     MR. ALBERT ARTOPE, of Berlin, Germany, has published a Neukirchliches Gesangbuch of his own, containing one hundred and thirty hymns and songs.
Title Unspecified 1887

Title Unspecified              1887

     THE Purdy Publishing Company, McVicker's Building, Chicago, have now in press Condensed Thought about Christian Science, by Wm. H. Holcombe, M. D., price, 25 cents, and solicit orders.
Title Unspecified 1887

Title Unspecified              1887

     THE Rotch edition of Arcana Coelestia, now in preparation, will probably be issued in twenty volumes, the last containing Swedenborg's own index. Several volumes are now ready for the press.
Title Unspecified 1887

Title Unspecified              1887

     THE New Age will be the name of an Australian New Church monthly, to be published as an eight-page journal, demy 8vo, under the auspices of the Australian New Church Conference, and edited by Mr. Spencer, the leader of the Sydney Society.
Title Unspecified 1887

Title Unspecified              1887

     A CORRESPONDENT of The Dawn strongly advocates the forming of New Church Salvation Armies, and the editor of paper seems to think rather of the project, not unlike the editor of the Boston Magazine who published a Salvation Army story without a word of comment and as an original article.
Title Unspecified 1887

Title Unspecified              1887

     ACCORDING to reports from Sweden, the long-talked-of translation by the Rev. A. Th. Boyesen of the True Christian Religion into the Swedish language is now being published through the munificence of Dr. Ellis who will also send this book gratis to the ministers of the Swedish Lutheran Church. The Judgment therefore, seems to be drawing nearer to this old stronghold of Solafidian orthodoxy.
Title Unspecified 1887

Title Unspecified              1887

     MR. B. F. BARRETT, after an unusual interval of silence, is again heard from, and, as usual, valiantly upholding the consummated Church, this time (in the October New Jerusalem Magazine) the prohibition end of it. He quotes from authorities, unimpeachably prohibitional, which demonstrate that the curses they have brought on the "prohibition" States are blessings-demonstrate to their own satisfaction, at any rate, and that is all the true prohibitionist wants.
Title Unspecified 1887

Title Unspecified              1887

     MR. JOHN HARDY is probably the only one who makes a specialty of second-hand New Church books. For several years past he has issued an annual Catalogue of his stock. The one for 1887, just issued, includes a quantity of various collateral works, scarce pamphlets, and a large collection of the original Latin editions of the Writings. Collectors of New Church books can receive copies of the Catalogue on application to Mr. John Hardy, New Church College, Devonshire Street, Islington, London, N.
Title Unspecified 1887

Title Unspecified              1887

     A PAPER in Mourning Light on "Evolution," by the Rev. G. H. Lock, a "New Church" Darwinist, has called forth a lively and long-continued controversy in that journal on the ape theory in particular and modern science in general, revealing in an appalling manner the state of Eyptian bondage in which the New Church, for the greatest part, still loves to linger, scorning the voice of Moses rejecting obedience to the teachings of the LORD in His Second Coming as "hero worship," and the teachings themselves as "unguarded expressions" and "casual remarks," that "unfortunately have happened to fall from the too hasty lips" of angels.
Title Unspecified 1887

Title Unspecified              1887

     "THE Young Men's Society" of the Van Buren Street, Chicago, Society, have been the publication of a well-printed four-page monthly, entitle Parish Register, the object of which is "to push forward the work of the Church by generating friendly feeling and interest among all members of the New Church Society." The first number contains the prospectus, the programme of the Illinois Association meeting, and articles on the Young Men's Society, the Young Ladies' Auxiliary, and on Mr. Bonney's Class, "Regular Church Announcements," "Notes from the Sunday School," an article on the "Reading Circle Assembly," and scattered notes.
Title Unspecified 1887

Title Unspecified              1887

     THE journal of the twentieth annual meeting of the American New Church Sabbath School Association, held in Detroit, Mich., June 8th 1887 has been issued. On separate slips are published die Sunday School lessons for 1887-88, together with Doctrinal Lessons from Heaven and Hell and the Doctrine Concerning the LORD, and lessons on the Spiritual world, for the use of children. From the statistics adjoined to the journal it appears that in the sixty schools     reported there are five hundred and thirty-five officers and teachers and four thousand and sixty-nine scholars, old and young. The latest journal of the British New Church Sunday School Union reports forty-three schools with six thousand five hundred and forty scholars and seven hundred and twenty-eight teachers.
Title Unspecified 1887

Title Unspecified              1887

     IN a recent issue The Dawn says: "The Saturday Review, the organ of the higher classes of English 'society,' had a singular article a week ago on our national decay. The Review is entitled to speak on such a question, and we are glad that it is waking up and looking facts squarely in the face. This organ of aristocratic society says that society young men are impure in their conversation and immoral in their actions; that, notwithstanding this young women are anxious to be in their company, and take part in their fast talk, while mothers are eager to sell their daughters to them; that the worship of 'fashionable beauties,' which is now in vogue in 'society,' is a fruitful source of moral evils and that chivalry is declining, if it is not already dead, that 'the manliness and vigor of our nation seems to be gradually giving way before the attacks of luxury and vice,' both of which are on the increase."

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     To which The Dawn adds: "This may, perhaps, be true of a certain section of the 'society,' but the nation as a whole, we believe, is purer and sounder than it ever was.
     Would it not be well for The Dawn to act according to its own advice to the Saturday Review, and "waking up, look facts squarely in the face"? This fact, for instance, that according to physical laws the body cannot be improving while the head is becoming more and more diseased, and that after the Last Judgment the devastation of the Old Christian Church has been continually spreading from the higher classes as a centre to the lower classes as the circumference.
EMOTIONAL VICISSITUDES 1887

EMOTIONAL VICISSITUDES              1887

     A LOVE CHRONICLE, BY THE AUTHOR OF "AN EXPERIENCE, ETC."

     CHAPTER XIV.

     Exeunt Omnes.

     ADOUT ten o'clock the next morning after the hop Mr. Archibald Douglas went around to the Occidental Cottage. Entering the gate, he was confronted by a pair of goodly sized boot-soles on the railing of the piazza, and back of them saw Mr. John Foster, who called out: "Too late! Too late! They've all gone!"
     "What a doleful cry-sounds like a tart of a revival sermon," replied the newcomer, taking an easy chair.
     "I thought you might find it so," replied the frank youth. "Dave and Cora went off about an hour ago, and the other two not long afterward." Then, confidentially, "I think he's completely gone."
     "I hope so," was the grave reply. "It would be unpleasantly painful for any one to go in pieces."
     "Don't try to be smart!"
     "Serious, I assure you. Which of the gentlemen has departed completely?"
     "Davy-the other affair is old; every one knows all about it."
     You discourse in darksome enigmas. I prithee tell me whither has Mr. Brown gone?" Mr. Foster looked as though he contemplated an assault before he replied, in a distinct voice, carefully articulating each word:
     "Mr. David Brown is as much in love with Miss Cora Sedgwick as I am with Ella. There! Is that plain I enough?'
     "Quite, provided one knew the exact depth of your love. However, taking it for granted yours has a certain depth, it shows Mr. Brown to be a man of good taste, in my opinion."
     Mr. Foster turned his head and looked at the speaker deliberately, and said, "Oh!" but as that gentleman remained composed he again resumed his survey of his own boots, and said, critically, "Cora is a fine girl, and, do you know? I begin to think that she is decidedly pretty. Don't you?"
     "Don't I 'begin' to?"
     "Well then don't you think she is handsome?"
     "A prudent man, John, never questions a lady's beauty. Neither has he the right."
     "Why not?"
     "One reason is that beauty cannot be defined."
     "Oh! come now!"
     "Try it: What is beauty?"
     "Beauty is-is-is beauty, and that is all there is about it."
     "That is about as satisfactory as the philosopher Locke's definition, which, as I remember, is: A combination of form and color which gives delight to the beholder."
     "It is a puzzler," said John, and Mr. Douglas, settling himself more comfortably in his chair, resumed:
     "Now, taking Locke's definition, we may say that a lady, among many other things, is a combination of form and color. A certain combination, or lady, then, gives delight to the eyes of my friend, Mr. John Foster, but the same combination may give no delight to an- other man. Who, then, is to be the judge, and what is the standard?"
     "Don't know," was the succinct reply.
     "Why, necessarily, each man must be his own judge. If there were a fixed standard, as our art men would have us believe-"
     "Take care!" was John's warning cry.
     "There is no one present but ourselves, and I know you won't tell. As I was laying, if there were a fixed standard, and all men applied it, all men would, consequently, want the same combination, or lady, as what men want, or love, they deem beautiful."
     "Things would be in a nice fix then, certainly," commented John.
     "Fortunately, as you know, such is not the case. All ladies, young or old, who are loved, are beautiful in the eyes of those who love them. This, you admit, is a necessary sequence of my proposition, that what men love is beautiful in their eyes. 7liow, then, because you love Miss Roberts and I do not, is it for me to dogmatically declare that she is not at all beautiful, but rather the reverse?"
     "Better not try it."
     "I have no intention to do so, as it would defeat my own argument. There is a good deal of error abroad concerning this subject of beauty, and I believe some ladies are secretly troubled because they think they are not beautiful. Therein they are mistaken; they are beautiful, but, for the time being, there is no one who has discovered it. Hence, my dear fellow, I arrive at my conclusion that no man has the right to say that a lady is not beautiful."
     "Archie," said the familiar Mr. Foster, "you can go up to the head of the class; you are awarded the prize-medal as the champion flatterer."
     "Johnny, you are a conversational trickster. Was not my argument sound and my conclusion correct?"
     "Sound as a dollar."
     "Very well. Isn't it a trick to call one who advances incontrovertible arguments a 'flatterer'?"
     "All the same, Mrs. Jonson isn't as pretty as our Doily, and you know it," replied Mr. Foster. The advancer of incontrovertible arguments, catching sight of two persons at the moment, suddenly assured a more upright position, and John took his feet down. The two persons were Cora and David. When they reached the gate he opened it for her, and, without a word, turned and Walked away. The two on the piazza arose as she came up, and she was given a chair between them. She took off her hat and fanned herself with it until Mr. Douglas got her a fan he saw near by. Mr. Foster asked why David had not come in, and she made an evasive reply and changed the threatened subject by asking if they had been out walking. "No," replied Mr. Douglas, "we had not the energy.

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We stayed here in the shade and gossiped instead?"
     "And we hadn't any one to go with," chimed in the ingenuous John.
     "Perhaps that had a good deal to do with it, too," said Mr. Douglas, and then he went into the cottage and returned with a glass of water for her; after drinking a little of it she arose to take the glass back, but he said: "Please sit still; I want some light occupation this morning. Is there not something else I can get for you?" No, there was nothing else. He took the glass back, and, returning, resuming his chair. He thought he saw a troubled look on her face, and, from what John had said, and from David's action, he thought he knew the cause, and it gave him great contentment-no man feels sorrow at the defeat of a rival. He made no effort to induce her to talk, but addressed himself chiefly to John, and on light subjects. In a short time he was, rewarded by seeing a restful look succeed the troubled one, and he had the very delightful feeling that she     understood him and was grateful. The subject of the hop came up, and John said:
     "I couldn't sleep a bit afterward-pitched and tossed, about all night. How did you sleep?" This to Mr. Douglas.
     "Oh! I did not sleep a great deal, either."
     "Weren't you restless and-and cross, and so on?"
     "No, I believe not. I was very quiet, and was kept awake by thinking-or dreaming."
     "Pshaw! you were fast asleep, and didn't know it."
     "I hope not," was the reply, and John went on, heeding it:
     "The trouble with me was that the music and the shameful way Ella and Harry Hale flirted with each other kept rending through my head, and I couldn't sleep at all. Were you ever jealous?"
     "Yes, very much so, once."
     "Were you, though? Tell us about it, won't you?"
     "It came about one afternoon when school had been dismissed. I approached her, and instead of smiling on me, as had been her habit, she made a face at me and walked down the road with Jim;"
     "Then what did you do?" asked John, very much interested.
     "Nothing, though I felt that life was a hollow mockery. I called on Jim, though, that evening, a little before supper."
     "Well?"
     "I had been reading a certain class of tales and was bent on unhorsing Jim-figuratively, of course. I dared him to 'come out,' and he came at once without waiting for a second defiance, but his mother rushed into the lists with a broom, and I scaled the fence and started for home."
     "What a pity you couldn't have had it out with him," said John soberly, and Cora laughed. "Did he marry her?"
     "No, and we both attended her wedding."
     "None of the aching heart and smiling mask sort of thing?"
     "No, we had a rather good time. Would you fight a man now if you were jealous of him?"
     "Hardly; the police would be very apt to lock us up for breach of the peace."
     "That would be slow," and again Cora laughed.
     "What would you do now if you were to get jealous, as I am of Ella?"
     "That is a rather difficult question to answer. If I were possessed by exactly the same feeling that you are, I would be, necessarily, I suppose, in the same state you are in, and in that case would probably talk the same nonsense you do and not mean a word of it."
     "So you doubt my love, do you?"
     "I believe I do; in fact, I will go to the length of asserting I don't believe in it in the least."
     "You don't, don't you? Why don't you?"
     "When you really love you will not care to bandy her name about as you do. Is that a good argument?" John blushed, something he was not given to doing often, and replied:
     "Yes, I guess that settles it. I was only talking. Now don't give me a lecture on the evils of trifling." Mr. Douglas laughed and said he had no intention of doing so, and John went on: "You are not that kind, I know; you knock a man down with an argument and then walk away; that's all right; but if there is anything that breaks me all up it is to have people, excepting those at home and the teachers, 'admonishing' me. I know what is right. Now, then, what are you laughing at? Do you want to ask why I don't do it?"
     "Well, as you proposed the question, why not answer it ?" John rubbed his chin a moment before he replied: -
     "I guess it's my heredity. Well, I'm going," and he arose.
     "Going to look for Miss Ella?"
     "No, sir; I'm going off to think; no one can think where Cora is, she talks so much."
     After the conversation had adjusted itself, or had, so to speak, been pitched to the key of a duet instead of a trio-there is quite a difference, as the sagacious reader may have observed-Core told her companion, and blushed very becomingly as she did so, that she had Dolly's permission to tell him of the engagement between herself-i. e., Dolly and Harry, at which he was very much pleased and made a few remote little comments on the happiness and desirability of engagements, which caused her to blush again. Then she deftly led the conversation until she had the opportunity of incidentally mentioning that she had accidentally met Mr. Brown on the street that morning, and again, with equal deftness, at once led it away from that subject or gentleman. He saw her motive, or thought he did-I wonder if a man ever really sees such a thing as a woman's motive-and was happy. Then he told her of a concert to be given on the Billow House lawn that evening, and asked if she would let him take her to it. She hesitated at the offer and said something about the late hours of the preceding night.
     "I hope you will give me this pleasure," he replied, "for this is my last evening here. I start for home tomorrow morning."
     "Are you going home to-morrow?"
     He was gratified at a faint something in her voice as     she spoke the words.
     "Yes; a letter by this morning's mail settled the matter. I have already overstayed my time, and George-my partner-has given me a gentle hint, but when I explain the cause the old boy will, I know, scold me for not staying longer. It wouldn't be fair to him, though, so I have determined to start to-morrow. I hope you will grant me the favor of your company for that concert?"
     "Well, yes; I suppose I must."
     "Now that that is happily settled, I have another favor to ask of you. I want you to let me visit Columbia the coming winter, say about Christmas times. May I?"
     "Why dear me, I don't own the town, nor even a part of it!"

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     "May I come?"
     "Certainly; any one may come who can find the way." There was a spice in her looks and words which delighted him, while it baffled him, too.
     "Won't you show me the way, or rather-" he stopped, at a loss for the proper words, and not finding them, used instead-"You know what I want."
     "You want to know the way to Columbia. I think a good railway guide-book will show it better than I could."
     "Sure enough! so it will. It is all clear to me now, and I will, when the time comes, buy a guide-book and visit Columbia next winter. When I get there, may I call on you?"
     "I am always glad to see my friends."
     "Friend? Yes, so be it, then. Miss Sedgwick, you know I want to visit you, and you also know why. I also want the privilege of writing to you. I may do so?"
     "Yes."
     "And you will answer?"
     "Certainly," she replied, with a slight smile; "letters, like conversation, would soon cease if but one person took part."
     "With that, then, I will try to be contented, but I never shall be entirely so until you-"
     "Please let us talk of something else," said she, interrupting him, and he respected her request.
     At the concert that evening there was one grout on the lawn which David contemplated from the outskirts of the crowd. In it were Mrs. Jonson, Ella Roberts, Cora, and Dolly. It is not often that a man sees assembled four women, each of whom has openly or tacitly refused him, but that is what David saw on this night. He watched them for some time and then turned away and sought the lonely shore, feeling that no one missed him.
     And now, courteous reader, let us hasten on to the end. (I hope you do not give a sigh of relief.)
     When October came Dolly and Harry were married. Of course, the little bride was the centre of interest, and was as beautiful as-as all brides are, and, of course, friends flocked about them with good wishes and congratulations and presents-even Mr. Brayton sending a very handsome one and attending the wedding in person. The soreness of his defeat as leader of the Society had worn away, and this happy time was made the occasion of healing the breach that had existed in the Society. And, of course, Mr. and Mrs. Hide took a bridal trip, in which young Mrs. Hale's wishes were, so to speak, the guide-book. And when the trip was ended they went to a country house, not far from the town, and which Harry, after due consultation with his betrothed, had bought. Harry was by nature a country gentleman, and while he had eagerly sought to know her references as to the place and manner of their future life, she had in her way found what his were, and then claimed them as her own.
     One sharp, frosty evening near Christmas time, when the stars sparkled like imperial diamonds, and the snow, wrapping town and country, was crisp and sparkled in the starlight like diamond dust sprinkled down from the gems above, a gentleman, who had arrived on the evening train, entered the American House and registered as Archibald Douglas. He had the look of a man with whom the world went well, and the clerk of the house, in the warm and well-lit office, was moved to say, "Glad to see you, sir," and afterward could not tell what made him say it. After supper the newcomer made a call, a very pleasant call, in deed, but as nothing happened to mar his contentment it will be passed over with the noting. The next day a sleigh, drawn by two mettlesome horses, dashed up to the American House, and a tall gentleman and a little lady emerged from the voluminous robes and entered the hotel. They insisted that a the new arrival should make his home at their house during his visit; the idea of remaining at a hotel was not to be thought of. The new arrival seemed to appreciate the proffered hospitality highly, yet for some reason hesitated at accepting it. Then little Mrs. Hale gave her husband a look, and he-astonishing how soon men learn the marital code-understood her at once, and said that their home was not far away, that there was a horse and sleigh at the disposal of the new arrival, and that the hours, both day and night, were entirely as the guest chose to make them. And then the little lady said she intended to invite "Cora" and some other friends to spend Christmas week with them, and that he must make one of the party. And then he was as eager to go as could be desired.
     And now the social life of the Columbia Society bloomed out finely in the crisp and bracing midwinter holidays, and Miss Cora looked so altogether charming that certain men began to change their minds about her and to make tentative advances to a closer friendship, but found, to their secret surprise, that the old footing on which they had stood was all that they must expect. Not to go into details, it was a most delightful time, as it always is when New Church people have social "revivals"-to use a good but sadly abused word. But there was one little incident which fell in here and might as well be noted.
     It was on the afternoon of a blowy, snowy day, such as healthy and right-minded people delight in. Mr. and Mrs. Hale had driven into the town, for Mrs. Hale was a capital housekeeper, and preferred to make her own purchases in person to sending "orders." And then she liked a brisk dash through the flying flakes by the side of Harry. Mr. Douglas stood alone in the drawing-room, by the window, enjoying the sight of the storm until he heard the door open. He turned around and saw Cora enter. She had on a new dress-or, to suit the hypercritical, a "gown"-and as something in his looks plainly told her that he noticed the fact, she smiled and said: "I made it myself; what do you think of it?"
     "I think it is beautiful," was his prompt reply.
     "Oh! what a strong word for this inexpressive stuff," slightly touching the skirt with her hand. He did not look at the dress, but in her eyes; as he replied:
     "How could it he otherwise than beautiful when worn by the most lovely woman in the world."
     "You should not talk that way to me," she exclaimed, almost passionately.
     "Will you never give me the right?"
     "Never-to say what is not true?"
     "Did I ever deceive you but the once, and that was an innocent deception?" No reply coming, he said: "You are the most lovely woman in the world to me. Will you not believe me?"
     I suppose she did believe him-or in him-for a most delightful rose color spread over her face, a happy light shone from her eyes. And so let us leave them.
     THE END.
ALL matter intended for publication in the Life 1887

ALL matter intended for publication in the Life              1887

     ALL matter intended for publication in the Life, excepting news notes, should be sent to the publishers before the 15th of the month. Articles received after that date cannot be published until another month has passed.

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LORD IN HIS SECOND COMING REPRESENTED IN OUR HOUSES OF WORSHIP 1887

LORD IN HIS SECOND COMING REPRESENTED IN OUR HOUSES OF WORSHIP       VERITAS       1887

     Communicated.

     [Inasmuch as in this Department Correspondents have an opportunity to express their individual opinions, be they in favor of the principles on which New Church Life is conducted or adverse to them, the Editors do not hold themselves responsible for any of the views whatever that are published therein.]


     EDITORS NEW CHURCH LIFE:-It will, perhaps, be a pleasingly novel experience for you to be taken to task for a failure to criticise; but it strikes the writer that your report of the American Conference of New Church Ministers in the September issue should have been accompanied by editorial disapproval, for the report is a striking confirmation of the fact that a failure to realize the Divinity of the LORD in His Second Coming is very far from being confined to the, laity of the New Church. That such unsoundness is rife with the clergy is occasionally made decidedly evident.
     The matter, referred to is the report of the discussion by the Conference upon the point as to whether it would be proper and useful to have the Writings in a conspicuous place in our houses of worship.     
     To such a question no answer but an affirmative one would be possible from any man who believes that these Writings are the Coming of the LORD, and that they are the LORD with us; for to such an one the negative answer would clearly be an absurdity, involving the proposition that it is expedient that we shut the LORD out from His own temple.
     But how was the question viewed by our American Conference of New Church Ministers? Turning to your report, we find that out of the six reverend gentlemen who took direct part in the discussion, only one, a graduate from the Theological School of the Academy, was unequivocally upon the affirmative. Of the remaining five, four, from prudential and other reasons, are opposed to the LORD'S Divine Revelation being seen conspicuously in our houses of worship, while one is willing that these Writings should be present, provided they are kept at a distance of not less than ten feet from the Word.
     If it be true that the hope of the Church's growth is in a sound clergy-above all things, unwaveringly sound-as to the Doctrine of the LORD-then it is evident from the above incident (and many others of a like nature) that there is not any very rapid growth to be expected during the present generation. VERITAS.

     ANSWER.

     HAD our lay brother, "Veritas," waited a few days before writing his communication, he would, on reading our October comments on the late Ministers' Conference, probably not have sent this friendly admonition. We are glad that he did not wait, but that he wrote when he did, as it has brought us such a concise Bumming up of the ministers' views. The sentiments expressed at the Conference were so sacrilegious as to merit a full, prolonged and varied ventilation.-EDITORS.
"OUR YOUNG IN THE CHURCH" 1887

"OUR YOUNG IN THE CHURCH"       F. A. GARDINER       1887

TO THE EDITORS OF NEW CHURCH LIFE:
     DEAR SIRS:-On more than one occasion in the perusal of your columns, I have been strongly impressed with the justly great prominence you give to the desirability of "looking to our young" for the future increase of the Church; but so far as my observations go, you have not laid down clearly any principle which may be practically applied in order to secure this well-to-be-desired result. If you can offer your readers an exposition of your views on this practical side of the subject, they would be specially interesting just now, as one of our journals here in England has recently published a series of papers on the subject of "Our young people; how to keep them in connection with the Church, presumably with a view to get at the consensus of opinion as to the best method of securing this result, if it be that a practical method can be adopted.
     I imagine that your oft-repeated exhortations to "look to our young" for the increase of the Church, and to "prevent them marrying out of the Church and drifting away;" being disseminated over the length and breadth of the New Church in America, have probably been acted upon by members of the Church there, who, like yourselves, recognize the pre-eminent importance of this aspect of Church work.
     If there be any Societies who have systematized and applied this principle enunciated in your columns, have the results been markedly satisfactory-and what has been the system? Or, if no Society has taken up this matter, and, as a Society, tested its efficacy as a practical policy, may I ask whether you recommend any further system than is included in our present institutions and organization for the moral training and spiritual instruction of the young, of which, of course, we are in possession in this country?
     Your obliged servant,
          F. A. GARDINER.
9 LANGDON PARK ROAD, LONDON, ENG.


     ANSWER.

     THE course to be pursued in order effectively to keep the young of the Church in its connection has been repeatedly indicated to be to educate them in distinctively New Church schools. There are Societies in America in which the doctrine concerning the heinousness of marriages between those of diverse religions (A. C. 8998, H. H. 378, C. L. 241-243) has been taught with all the force of a teaching direct from the LORD, and the results have been marked. One of these Societies, which celebrated the decennial of its existence on the 30th of September, was organized with forty-three members, and on its tenth anniversary its membership numbered one hundred and twenty-two. This is certainly a most remarkable increase, far exceeding the rate of increase of money at compound interest. Through the courtesy of its Pastor, the Rev. Louis H. Tafel, we are enabled to publish the following table of the marriages which took place in this Society:

     Marriages in               Mixed
Year      the Church.                 Marriages.
1877          1                         1
1878          1
1880          1
1882                                   1
1883          1
1884          3
1885          3
1886          2                         1
Totals     12                         3

     The "system" pursued in the Society was simply a loyal adherence to the teachings of the Writings. The Society was founded on the acknowledgment of the Writings as their written Law.

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They acknowledge these Writings as the Internal Sense of the Word and as of Divine authority, and the necessity for this acknowledgement runs through all the teachings of the Pastor in Church, Sunday-school, and weekly classes. The Doctrine concerning the utter vastation and consummation of the Old Church is forcibly taught and observed, especially by abstinence on the part of the members of the Society from social intercourse with Old Church people, the social life being cherished within the Society. The young are kept from forming acquaintanceship with children out of the Church. Due prominence is given to the Doctrine concerning Conjugial Love. A number of the children are sent to the local schools of the Academy of the New Church. The Doctrine concerning the Priesthood is observed. These are some of the characteristics of the Society.
     The course to be pursued by every Society ought to be similar. Above all, have a distinctively New Church day school with every Society; not one that has the name of being New Church, but one which is New Church, where, day by day, the Doctrines of the New Church are taught and love for them and loyalty to the New Church are inculcated, a school where the sciences are taught according to New Church principles, and the Old Church falses in theology and science and in the political world are pointed out to the children, that they may learn to judge between what is true and what is false, between what is good and what is evil, and thus learn to shun evils as sins against God-a school wherein honor and decorum are taught from the Doctrines of the New Church, and their observance insisted upon. There are such schools in the New Church, but they are very few in number. There are more schools, notably in England, which have been established by New Churchmen, and perhaps are taught by New Churchmen, but where the sciences are taught as in the world, and where distinctively New Church doctrinal instruction is meted out sparsely, if at all.
     The Sunday-school can be regarded but as a make-shift. To come into intimate contact with children, to obtain an insight into their character, to study their modes of thought and observe their actions, necessitate the daily intercourse with them which the day-school affords. In the day-school, children and teachers lead a common life, and where the proper relation is established between them, the teachers can easily and effectively exercise that influence over the children which is comprehended in the simple phrase of our Liturgy, to "train them for heaven." Herein will the New Church on earth co-operate with the heavens where the children are all successfully trained for heaven. How else but by a common daily life mold the character? How else instill the life of charity? Charity is a life of daily, just, sincere, and faithful performance of the duties of one's calling. And for such a life the child can only be prepared by a daily, just, sincere, and faithful instruction and education in the principles of the Church, as they are applied by the LORD Himself at His Second Coming in the Writings, to the celestial, spiritual, moral, civil, scientific, and sensual planes of human life.-EDITORS.
CORRECTION NOTES 1887

CORRECTION NOTES       G. N. SMITH       1887

     AN English New Church paper recently spoke of the Old Church Christian world as becoming rapidly more largely Christian as well as the Christianity better.
     How does this agree with their own testimony? Here are some figures given by one of their own professors, Christlicb, of Bonn: "In Edinburgh forty thousand out of two hundred and fifty thousand never went to any church; in Glasgow two hundred thousand out of seven hundred thousand; in London, one million two hundred thousand out of four million; in Berlin, out of one million only two hundred thousand; in Hamburg, out of three hundred thousand only five thousand went to church. . . . Almost every workingman in Paris was a disbeliever. Even Robinson Crusoe had recently been proscribed in certain reading-rooms as too religious, because it recognized the existence of a God." The same paper, on another page, gives some of their own testimony showing that the masses of all dense populations in the Christian world are growing more steeped in drunkenness and filthy pleasures generally, while the recent developments concerning the nobility show them to be not only abominable adulterers but cruel robbers of innocence.
     It is not well for New Church people to deceive themselves into fancying that the Old Church doctrines are not so destroyed that they still have the power of self-regeneration in them. There is not a shadow of a doubt from the facts that they have lost the power of saving the Christian world, and that it cannot saved except by the Doctrines of the New Church to root them out and teach men true principles of faith and life. That they are not saving the heathen world they themselves admit: as was done in a statement recently, that the presence of Christians in India, Indo-China, China, and Japan means always-fearful, drunken debaucheries and adulteries among nations that never knew them before.
     "A straw, to show which way the wind blows," comes in an account the other day of how the Japanese are aping the nauseating dudism of London. And now comes out one of the oldest and most prominent missionaries in Africa with the candid admission that Mohamedanism is doing more for Africa than Christianity. How can it be otherwise when Christianity, so-called, is based on simply a bad fiction, the worst fiction, indeed, that ever spoiled any religion-that the great struggle is to save men, not so much from their evils, as from their God.     G. N. SMITH.
OHIO ASSOCIATION 1887

OHIO ASSOCIATION       Z       1887

     This body held its thirty-fourth annual meeting at the Temple, in Cincinnati, September 30th and October 1st and 2d, 1887. The Societies represented by delegates actually elected and present, were: Cincinnati, 15; Cleveland, 1; East Rockport, 1; Glendale, 2; Richmond, Ind., 1; Toledo, 1; Urbana, 2-23. There were visitors from Upper Sandusky, Toledo, East Rockport, Petersburg, Ky., Monterey., O., Indianapolis, Glendale, and Pomeroy-12, and quite a number of the Cincinnati people. The ministers present were the Revs. John Goddard, E. A. Beaman, W. H. Mayhew, H. C. Hay, P. B. Cabell, of the Association, and the Revs. Chauncey Giles and L. P. Mercer, visitors.
     The meeting was opened by the delivery of the address of the President and General Pastor, the Rev. John Goddard, in which he urged the great importance of establishing an Endowment Fund for the support of the General Pastorate and the missionary work throughout the Association. But little work of either kind had been done during the past year. Circulars had been sent out, but had been little responded to. Previously the missionary had himself solicited and collected the funds for his own support, but this had been found to be not only wrong in principle, but very injurious to his usefulness, humiliating and degrading to him, and to a great extent disagreeable to those who were called upon to give.

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The so-called begging method should therefore be dropped, although it had been more successful in raising money than the printed circulars, which had resulted in a failure to employ a general missionary at all. It was therefore necessary to devise some other method of raising means. Mr. Goddard's plan was an Endowment Fund, the income from which would support the missionary work independent of individual yearly subscriptions.
     At the close of the address, a recess was taken for a lunch in the Sunday-school room, which was bountifully provided by the ladies of the Society. The afternoon session was devoted to the usual routine business of reading reports of Ministers, Societies, Officers, etc.
     In the evening was held in the Sunday-school room the Social Meeting and General Conference upon the State of the Church. The speakers were the Rev. Chauncey Giles and the Rev. L. P. Mercer, who favored the Association with their presence. Their addresses were quite lengthy, and were full of interest and instruction, not only as to the principles upon which, but also as to the methods by which, the work of the Association should be conducted. However good the intentions and however wise the plans for this work, it must fail without money, which was just as necessary in spiritual as in, worldly business. The people of the Church had the money-abundance of it-and to spare. How to get at it was the question. All that we have is the LORD'S; it came to us from Him; we are merely stewards holding it in trust for His uses; we cannot make gifts to Him of His own property, or sacrifices of what we have because when we are called upon for means to sustain His uses, we only part with what is His, not ours, and to withhold it is simply a gross breach of trust. This is the clear and plain teaching of the Doctrines which we as New Churchmen profess to believe.
     Beside the discourses there were very finely executed performances on the violin and the piano; an singing and refreshments, and a most delightful social sphere prevailed among the large number who were present.
     The Association assembled next morning at ten o'clock, and after worship and a discourse by the Rev. W. H. Mayhew, now of Urbana, O., proceeded to business. The report of the Board of Missions was read and discussed. Great interest was manifested, and the remarks of the Rev. Mr. Mercer upon the practical methods of obtaining money for the support of missionary labor were very suggestive and useful. People do not like to see the missionary begging for his support, and formal printed circulars are but little heeded. They need to be approached personally, and to be instructed as to their duty and privilege in giving according to their ability, and to be shown the importance and necessity of the use. The General Pastor should go to them in person, or by letter addressed to them personally. Mr. Carpenter suggested the plan of appointment by the General Pastor of committees of one or more prominent persons in every place where there were societies or circles of believers, who should personally present the General Pastor's appeal to those who could not be reached by him in person, and account to the Board of Missions for their collection and thus accomplish the result desired without the great expense of a traveling agent and collector. The matter was on motion referred to the Executive Committee, with power to act. Much was also said about the proposed Endowment Fund. There was considerable difference of opinion as to its usefulness-many doubting it, except as an aid in making up a deficit in the Sustaining Fund, raised by subscription from year to year, as many persons might refuse to give anything at all, in view of there being an Endowment Fund, and in that way it might have a paralyzing effect upon subscriptions.
     At a subsequent meeting of the Executive Committee the plan above suggested was, in substance, adopted. Letters from the General Pastor and subscription papers will be sent out. While the missionary will be permitted to receive unsolicited donations for the support of his work (to be accounted for by him to the Board), he will, like the other ministers of the Church, no longer be required to virtually beg for his living. At the same time a strenuous effort would be made to obtain donations to an Endowment Fund.
     It seems quite probable, therefore, that the Association will soon be enabled to put a missionary into the field, if the services of a man of good ability can be obtained. The best men in the ministry are needed in the great work of proclaiming and defending the Heavenly Doctrines, and it will succeed or fail just in proportion as the most or the least capable men are sent forth to do it.
     The question of female representation came up on the first day in a twofold form. The Pomeroy and Middleport Society elected delegates who did not attend. A lady visitor from Pomeroy, Mrs. Judge Plantz, neither delegate nor alternate, was present, and at the instance of the President of the Association was reported by the Committee on Credentials as a delegate. Objection was made by Mr. Carpenter, who moved to drop her name from the list of delegates, on the ground that it was contrary to order and the Doctrines of the Church that a Society should be represented by female delegates, and also that it was very plain that no one but a Society itself or its own delegates, when so authorized by it, could appoint a delegate or fill a vacancy in a delegation. As to the first proposition, there was much difference of opinion, but no vote was taken upon it, his motion not being seconded. Mr. Holmes moved that the report of the Committee be approved as made. The Rev. Mr. Beaman moved as an amendment that the reception of delegates be confined to those regularly appointed by the Societies. Lost by a tie vote (8 to 8), Mr. Goddard, President, declining to vote! Mr. Holmes' motion was then adopted, thus deciding a right in the Association, in the absence of the delegates appointed by a Society, to appoint others without its knowledge or consent, by whom it might and might not be willing to be represented! A feeling of gallantry toward the lady in question (who, by the way, had not put herself forward in the matter) may have had some influence upon the vote in her favor. Mr. W. N. Hobart offered an amendment to the Constitution providing for female delegates, and authorizing the Association to appoint delegates from Societies that failed to appoint them; Mr. S. S. Carpenter offered an amendment to insert the word "male" before delegates in the Constitution; and the propos6d amendments were referred to the Executive Committee. The question of female delegates will therefore come before the Association at its next meeting, and it is to be hoped will be acted upon in accordance with the Doctrines of the Church. We are rationally taught by them what are the functions peculiar to the male and to the female man, and that they are distinctly and essentially different and unlike-neither being superior or inferior to the other. By general consent, based upon a common perception of the truth nothing is more odious to a man than a mannish woman nor to a woman than a womanish man.

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The relations of the sexes to each other and their respective functions are clearly shown in Conjugial Love, n. 159, 163, 164, 165, 174, 175, 125, 55, 56, 90, 91, 187, 188, 195; Arcana Coelestia, n. 568, 8994, and many other places.
     Saturday evening was devoted to a meeting preparatory to the Communion on Sunday. Addresses were by the Rev. P. B. Cabell and the Rev. H. C. Hay.
     On Sunday morning and evening there were sermons by the Rev. C. Giles. After the morning worship the Holy Supper was administered to about one hundred and seventy persons by the Rev. C. Giles, the Rev. Messrs. Cabill and Hay assisting.
      The meeting was, as Association meetings almost always are, very pleasant. The social sphere was delightful. There was worship, excellent sermons, much good speaking on interesting matters, and some good resolutions as to the work to be done for the LORD'S Kingdom on the earth during the year. What the results will be, whether the resolutions will by next meeting show good work actually done, or whether they will be used as paving material in the place where most good resolutions are said to go, time will show. Too often they prove to be words, fine words, but mere words. The Association was much encouraged by the counsel exhortations of Mr. Giles an r. Mercer, as well as by the manifest zeal of its own members to make a better record of work done in the coming year than that of the past year; and doubtless a strong effort will be made to elevate the Church throughout the Association from its apparent states of apathy and indifference, which are due as well to imperfect methods of work as to lack of zeal and appreciation of what the Church is and of our obligations to it.
     What the Association most needs now is a sound, capable, and zealous man, one of first-rate ability, to go forth proclaiming the glorious gospel of the Second Advent of the LORD JESUS CHRIST in the Writings of the New Church, revealing His Truths, the Heavenly Doctrines, with the Divine authority inherent in them; and manifesting the utter falsity of the doctrines of the old and consummated Church; one, too, who can as a General Pastor look after and feed the little flocks, which, without shepherds, are fast becoming more and more feeble and fast dying out from lack of care, like the many (more than twenty in Ohio) which have already done so; and also those still scattered abroad who, more than others, need pastoral ministration. But where is the man to be found? Z.
ENGLISH CONFERENCE 1887

ENGLISH CONFERENCE              1887

     [To the report from our regular English correspondent we add the following account from the pen of an American observer. The occasional fragmentary style is due to the omission of facts which have been presented in the first report.-EDITORS.]

     THERE was an effort made by some to get the Conference into better order; but their attempt availed nothing. The Rev. J. F. Buss, a young minister, offered resolution that Conference appoint a committee to draw up from the Writings a comprehensive scheme of Church Order, Government, Ritual, and Organization, giving references to the Writings in justification of every detail. He explained in a very able speech his reasons for presenting the resolution. He said that a study of the statistical lists of the last seven years induced him to bring this resolution before Conference. The average increase during that time had been only two per cent. He said: We must look at this thing from a business point of view. A business man, whose returns would show no better for seven years, would look into the matter to see what the causes were. From the children alone that are born in the Church, she should have had greater increase. The actual increase must be ascribed to converts. Our children have left the Church. We have failed in the most important work of the Church-in the proper instruction of the children. Nor has the Sunday-school Union succeeded in its aim.
     The Rev. John Presland and the Rev. R. L.Tafel interrupted the speaker at this point, saying that his remarks were not germain to the resolution. He replied:
     I mean to show the connection. I am trying to give reasons why Conference should appoint a committee to draw up a scheme like the one proposed. Some in the Church think that our organization is at fault. We have no order. Baptism has been disgraced, the Holy Supper has been degraded, and Order contemned. This is humiliating in the extreme. Our want of order shows that the Church is not a One. We must so act that it is a practical and not only a spiritual fact that the Church is a One. We must do so on some basis. 'What shall that basis be?- [Here, most unfortunately, Mr. Buss had to stop on account of indisposition.]
     The Rev. Frank Sewall followed him, and in an equally strong speech supposed the Resolution. He said he was not fond of tinkering all the time with the Constitution, but if the defects are manifest, why not follow some better plan? If we were asked by some one, "Why we do such and such a thing?" we could give no better reason than that some influential man or society wants it. Nor can the Constitution of some other body be a model for us. If we have principles different from others, why not follow them? But before we can follow them we must know them, and we cannot know them unless we go to the source from which we should derive them.
     Mr. G. C. Ottley then spoke. He said: "The most important thing on earth is to have sound laws. This that we have not the right thing has been growing for some time on the other side of the water as well as on this. In America it has occupied the best thinkers for twenty-five or thirty years; and what our brethren in America have at last found necessary, we can take for granted is necessary here, too. If the laws we have can be proved to be wrong, if they have not the firm basis of the Writings, then they are not what the Church needs, however expedient they may seem to be."
     The Rev. J. R. Rendell did not believe that such a basis could be found in the Writings. Swedenborg, he said, laid down general principles, and has not given particular directions as to Church Order. He was strongly opposed to the proposal.
     The Rev. T. K. Paynton supported the Resolution.
     The Rev. Thomas Child thought that such an inquiry should be made.
     Mr. E. J. Broadfield believed that the Church has made great progress. We all admit that the present Constitution is only a compromise, and you want to draw up a scheme at the expense of Conference. We shall make changes, but these will be in the degree that the opinions of Conference change These gentlemen believe that they can cure these evils by a comprehensive scheme of Church Order, Government, Ritual and Organization. Let us see what they can do
     Mr. I. Best, in replying to Mr. Broadfield said that Conference should not question the ability of the gentlemen who are interested in the question.
     Finally, the Resolution was lost about three-fifths voting against it.

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     The Report of the Colonial and Foreign Mission was discussed at some length. First, the Rev. J. F. Potts and the Rev. T. F. Wright, who had lately visited Sweden, gave a very interesting account of their visit. They were very favorably impressed with what they saw and heard. They thought that Conference will regret having withdrawn the support. It was a cruel thing to do so when they needed it most. The money that was sent to Sweden was well spent, etc., etc.
     Mr. Buss thought that the whole action had been too hasty. Conference had not been well enough informed as to the cause of their trouble, and the whole thing was done in the absence of the Secretary, who was the person best informed as to the facts of the case.
     Mr. Broadfield defended the Conference. He thought that the facts presented seemed to justify the action.

     Mr. Broadfield, who presented the nominations for ordination, made a little speech after every name, recommending the candidates. When he came to Mr. Lock, he said: Mr. Lock accepts the authority of the Writings. He is a man of ability, original in his way, and has shown that he can deal with difficult questions in the Light of the New Church.
     Mr. Ottley, in a spirited speech, opposed the nomination, "on the principles on which the Church stands." After some remarks in that line he read several sentences from Mr. Lock's reply to Swift, and then said: I draw a strong line of demarcation between the expressions of a minister and the opinions of a private individual. To illustrate this point Mr. Ottley began a reference to Beecher, but was ruled out of order. He continued: If Mr. Lock be willing to be guided by the Writings in all his thoughts and words, he would not have published the remarks we have here in black and white.
      Here again, the President interrupted him and said that Mr. Lock limits his remarks to a certain point, on which the last word was not written. Mr. Lock had not been required to pass examination on this particular point.
     Mr. Ottley continued: He has written certain words and I simply discuss his attitude toward the Doctrines, and the mischief that might be done if his nomination passed without protest until he has given a satisfactory explanation of these words.
     The Rev. Joseph Deans thought that Mr. Lock in the very passages that were read accepted Swedenborg. Of course, like many of us, he does not believe, that all truth is contained in Swedenborg. He accepts the authority of Swedenborg on the Doctrines in which he was examined.
     On this Mr. Child sprang up and said: Mr. Ottley does not challenge Mr. Lock on any particular point, he only calls attention to the general statements made by him, in which he does not accept the authority.
     The President stated that he had a conversation     with Mr. Lock and had found him to be in an affirmative state, and that he is willing to give up his idea when he gets adequate reasons.
     Mr. Presland trusted that Conference would unanimously pass the nomination. He thought that what Mr. Ottley has quoted was quite insufficient to reject the candidate. He was simply trying to get Swedenborg's, meaning. He may have failed. Swedenborg may speak very indefinitely on a subject, or speak only on one side of the question.
     Upon this Mr. Child sprang up a second time and quite indignantly said, The speakers do not discuss the point raised by Mr. Ottley.
     Mr. Ottley eventually withdrew his objection to the candidate.

      [THE subjoined portion of our regular correspondent's letter was inadvertently left out of the October number. The discussion is on the establishment of a common fund for ministers' salaries.-EDITORS.]

     Mr. Broadfield opposed the motion on the ground that it would be disastrous to sever the minister from his Society as far as pecuniary support goes. He advised every Society to insure the life of its minister.
     The Rev. T. K. Payton mentioned how injurious it was for a Society when the minister had to depend for the larger portion of his income upon one or two members.
     The Rev. J. Ashley gave an instance of a Congregational minister who was instructed by his Church that if he would convert two souls twenty pounds should be added to his salary. He referred to the advice of the Rev. James Martineau as to the placing of young men as ministers in quiet and promising places, and duly supporting them.
     The Rev. T. Child did not believe that the scheme contemplated by the motion would sever any minister from his congregation. For forty-four years the Free Church of Scotland had practised such a scheme, and no evil result had followed.
     The motion was carried.
     The Conference closed on Saturday morning, August 13th.
     Every convenience and luxury had been provided by the Argyle Square Society for the entertaining of Conference.
     The speeches at the public meeting on the Thursday evening were far above the average in quality. The last served as a shade by its sentimentality to throw up in greater relief the soundness of the others.
     Next year the Conference is to meet at Accrington, and the Rev. R. Storry is nominated as President. It     will be the jubilee year of Mr. Storry's ministry. The Rev. J. F. Potts is to preach the Conference sermon.
George Macdonald 1887

George Macdonald              1887

     Public announcement is made of the fact that George Macdonald, LL.D., the novelist, is to preach at the Peekham Society's place of worship on Sunday, September 18th. This is another example of how much some ministers realize the responsibility of being called to feed their flocks with the truths of the Second Advent.
     The judgments passed upon the doings of the recent Conference by the weekly New Church journals are very amusing. It dawned upon the mind of one that Conference was sadly burdened with officialism. Some discontented and disappointed souls were frequently heard grumbling during the session and pronouncing     themselves to be "sworn foes of officialism." They let grumbling suffice. The light came, to another journal whereby certificate of advancement could be issued to some of the members and speakers, warn others, and decide which smart saying touched Conference the deepest. What wonderful ventures these religious journals will become! They are filled with almost everything but the Doctrines, which are becoming more conspicuous by their absence almost in every issue in at least one journal.
Journal of the Pennsylvania Association 1887

Journal of the Pennsylvania Association              1887

     THE General Church of Pennsylvania has published the Journal of the Pennsylvania Association for the years 1879, 1880, 1881, and 1882. Those who wish a copy to complete their sets are requested by the Secretaries to address them at 1821 Wallace Street, Philadelphia, Pa.

176


NEWS GLEANINGS 1887

NEWS GLEANINGS       Various       1887


NEW.CHURCH LIFE.
A MONTHLY JOURNAL.

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

All communications must be addressed to Publishers New Church Life, No. 759 Corinthian Avenue, Philadelphia. Pa.

     PHILADELPHIA, NOVEMBER, 1887=118.

     CONTENTS.

     Editorial Notes, p. 161.-The Necessity of True Doctrine as a Corrective (a Sermon), p. 162.-A Brief Treatise on the Tree, Chapter VII, p. 165.
     Notes and Reviews, p. 167.          
     Emotional Vicissitudes, Chapter XIV, p. 168.
     The LORD In His Second Coming Represented In Our Houses of worship, p. 171.-"Our Young in the Church." p. 171.-Correction Notes, p. 172.-The Ohio Association, p. 172.-The English Conference, p. 174.
     News Gleanings, p. 176.-Marriages and Deaths, p. 176.
     AT HOME.

     Pennsylvania.-The Schools, of the Academy of the New Church opened on October 3d, with sixty-one students and pupils in the various departments.
     THE Society of the Advent held its first tea party of the season on Friday, September 3Oth, on which occasion the tenth anniversary of the institution of the Society was celebrated by special services. The membership of this Society has nearly trebled during the short period of its existence.
     DURING the summer months regular services have been held in Renovo, Pa., by Candidate C. T. Odhner, who also delivered a series of lectures in the Swedish and English languages. The services and Doctrinal Classes are being kept up still.
     THE General Church of Pennsylvania will meet November 10th, 11th 12th, and 13th in Philadelphia, oh Cherry street above Twenty-first Street. Friends from a distance proposing to attend will be entertained by the Advent Society. Address the Rev. Louis H Tafel, 832 Windsor Square, Philadelphia, Pa.
     THE New Jerusalem Church of Allentown held its first monthly tea party on September 16th. Three weekly Doctrinal classes have been conducted during the summer by Candidate F. E. Waelchly, who has also made missionary visits to Laury's Station, Cherry Ford, Bethlehem, and Hellerstown, Pa.
     THE Rev. E. J. E. Schreck visited Erie Pa., in the month of September, administering the Holy Supper and baptizing five persons. One of these had been "baptized" in his infancy by Professor Bush, but on learning that Professor Bush had been neither baptized nor ordained, considered such a baptism invalid.
     ON Sunday, September 18th, the cornerstone of the new school building in Allegheny City, Pa., was laid. The sermon was devoted to showing the necessity of all education being founded on the acknowledgment of the LORD as the foundation and Corner Stone. After the usual services the congregation marched out to the adjoining lot. The builder had suspended the stone, a solid cube two feet in each dimension, over the place where it was to be laid. After stating the, purposes for which the building was to be erected, the minister, the Rev. Whitehead, directed the stone to be lowered, and touching it three times with the trowel, declared it to be laid in the name of the LORD JESUS CHRIST, the FATHER, SON, and HOLY SPIRIT. The services closed with the benediction. The work of building is going on rapidly, and the edifice will be finished in a few weeks.
     Ohio.-THE Pittsburgh Collector for the Orphanage acknowledges receipt of ten dollars from the Green ford Sunday School.
     Massachusetts.-THE Boston Society has invited the Convention to meet in its Temple next year.
     THE semi-annual meeting of the Massachusetts Association was held at Newtonville on October 6th. The Dorchester Society was admitted to membership. The committee of ministers had considered the relations of the New Church to the Old, and three papers were read which will be printed in the Magazine and in pamphlet form. The Rev. D. V. Bowen was substituted for the Rev. W. H. Mayhew on the Executive Committee. Resolutions were passed urging the subscription of amount necessary for photo-lithographing the manuscripts of Swedenborg.
     Michigan.-THE eleventh annual meeting of the Michigan Association was held at Detroit on October 2d, with small attendance. The reports showed the past year to be the most active since the organization of the Association. A resolution was passed commending the Concordance and the photo-lithographing of the Swedenborg manuscripts. Two hundred dollars were collected toward the uses of the Association.
     Missouri.-THE Rev. S. C. Eby has tendered his resignation as the Pastor of the English New Church Society In St. Louis.
     Illinois.-THE Illinois Association met at Chicago October 7th to 9th.-The Rev. S. C. Eby, of St. Louis, has been engaged as missionary, the Association paying half the expenses and the Peoria Society the other half, and each having half his time. The Association numbers six hundred.-The Rev. S. H. Spencer has given up his administration to the Henry Society and resigned from the Association; it is said that he will assist Mr. Barrett, of Philadelphia, in the publication of a paper.-The Western New Church Union's receipts were one thousand five hundred and twenty-nine dollars and expenses one thousand five hundred and four dollars and forty-six cents. Two thousand copies of the Reading Circle are printed monthly.-Resolutions were passed commending the Urbana University.-Resolutions were also passed instructing the Illinois delegates at next Convention to support the amendment to Article V of the Constitution,
i. e., to make all General Pastors ordaining ministers ex-officio. The resolution also commended the charity that "vaunteth not itself and is not puffed up."-The Rev. L. P. Mercer was re-elected Superintendent of the Association and Messrs. Hervey Lightner and Wm. Niles to the Executive Committee, instead of Dr. E. A. Small and Mr. W. M. Dodge, deceased.

     ABROAD.

     England.-THE fourth annual meeting of the New Church Educational Institute was held in the Camden Read Church, in London, on June 17th. Addresses were delivered by the Rev. J. F. Potts, the Rev. R. J. Tilson, and Mr. G. C. Ottley. The President, Dr. Tafel in his address explained the object of the Institute to be to raise up a race of New Churchmen who look up to the Revelation which the LORD has made in His second Coming as the Law of the Church. He also urged very strongly the immediate necessity of preparing text books for the use of New Church schools based upon the theology and science taught in the Writings.
     FOUR ministers were granted ordination by the Conference at its late session, viz.: Messrs. C. Griffiths, T. F. Robinson, W. H. Buss, and G. H. Lock.
     THE Rev. J. R. Boyle of New Castle, has requested that his name be dropped from the list of ministers recognized by the Conference.
     THE Rev. J. F. Buss of Melbourne has accepted the pastorate of the Society at New Castle.
     Sweden.-NEW CHURCHMEN in Sweden have this summer enjoyed visits from the Rev. T. F. Wright and Mr. Julien Shoemaker, of the United States and the Rev. Messrs. Potts and Adcock and Mr. Gorman, of Great Britain. All the visitors bring back very favorable reports of the state of the New Church in Sweden and of the earnest and effective work of its two ministers, the Revs. Th. A. Boyesen and C. J. N. Manby.
     THE Rev. C. J. N. Manby has during the summer made missionary journeys to various places in the interior and southern parts of the country.
     France.-MR. NUSSBAUM, in connection with the New Church in Paris, has opened a mission school, which is attended by about fifty children of Old Church parentage.
     A SOCIETY of rank spiritists, calling themselves "Students of Swedenborg," is reported as existing in Paris-and causing considerable annoyance to the New Church there.
     Australia.-THE third session of the Australasian Conference of the New Church took place in the house of worship of the Society in Adelaide on June 23d. Two ministers and eight delegates were present. Resolutions were passed recommending the formation of New Church Temperance Societies.
     THE Society at Heywood have appointed Mr. George Meek, of Fitzwilliam Hall, Cambridge, to be an assistant to their Pastor, the Rev. Richard Stony, who has just concluded his fiftieth year of ministerial service. During Mr. Meek's residence in Cambridge he and Mr. C. W. C. Barlow, B. C., of St. Peter's College, have conducted a number of New Church services, at which several members of the University have occasionally been present.
EDITORIAL NOTES 1887

EDITORIAL NOTES       Editor       1887



177



NEW CHURCH LIFE
     Vol. VII.     PHILADELPHIA DECEMBER, 1887=118.      No. 12.
     AT the Church Congress, Wolverhampton, England, Canon Isaac Taylor, in his paper on "Islam in Africa," said that faith "was spreading across Africa with giant strides," and is in every way more successful than Christianity, and that in many regions Christian converts are going over to it; "we not only do not gain ground, but even fail to hold our own." "Islam retains its converts, and with its coming, paganism, devil worship, fetichism, cannibalism, human sacrifice, infanticide, witchcraft, filth, drunkenness, promiscuous intercourse of sexes, etc., at once disappear;" "whereas, the extension of European trade means the extension of drunkenness and vice and the degradation of, the people." "Islam has done more for civilization than Christianity." All this is a confirmation of what the Writings teach of both religions.
Title Unspecified 1887

Title Unspecified              1887

     THE General Church of Pennsylvania has adopted a course which offers a solution to the vexed question concerning the rite of "Confirmation" that has troubled ministers of the General Convention for many years. It has adopted two rites, one to signalize arrival at adult age, the other to present an opportunity for public confession of faith. The rite of Confession of Faith has been performed during the past year, the minister using the form prescribed under "Confirmation," in A Liturgy for the New Church, but omitting the term "to confirm,"-with excellent effect. It would seem that in cases like this, where nothing but the term "Confirmation" still savors of the Old Church, the rejection of that term carries with it the obliteration of all the objectionable features which cling to what is popularly understood by "Confirmation."
Title Unspecified 1887

Title Unspecified              1887

     AT the meeting of the German "Synod;" held recently in Chicago, Messrs. Menschner and Sudbrack were "ordained into the ministry." Of course, as this in utter disregard of the General Convention, the act cannot be sanctioned by this body, and that persons so ordained cannot be recognized as ministers by Convention and its loyal members.
     The proceedings of the German "Synod" present a strange phenomenon. Three of the ministers of the General Convention disregard its provisions, originate a pseudo-ministry by arrogating to themselves, functions' never conferred to them and ordaining a minister for a Society which as, member of the General Convention, is under laws that their "minister" has set aside.
     It is almost needless to state that by far the greater number of the German New Churchmen in America, who owe allegiance to the General convention, repudiate the formation and actions of the German Synod.
Title Unspecified 1887

Title Unspecified              1887

     THE General Church of Pennsylvania has accepted the offer made by the Academy to continue publishing the plan for reading the Word in its internal and its external form, which it has published during the past nine years. Profiting by the Academy's experience of these years, during which the plan has undergone various modifications, the General Church has decided to provide for two lessons daily, the one in the morning from the Writings, and the other in the evening from the Sacred Scripture. The Writings are to be read in their chronological order, beginning, therefore, with the Arcana Coelestia. The lessons will average two pages. The Scripture is likewise to be read through consecutively, a chapter every day. It is expected to publish the Calendar in a few days. It will contain suggestions concerning modifications of the plan to adapt it to the circumstances of different households. Orders for the Calendar will be received by the General Church of Pennsylvania, 1821 Wallace Street, Philadelphia.
Title Unspecified 1887

Title Unspecified              1887

     A NEW CHURCH translation of the Sacred Scripture into the English language will soon be begun by the General Church of Pennsylvania. The hopes and wishes entertained by a goodly part of the Church from its very inception are thus in a fair way of being realized. This translation will aim at a literal rendering of the Word and will be based on Swedenborg's Latin quotations.
     The effect of such, a work will be the better attainment of the end for which the Letter of the Word was given: conjunction with the LORD and association with the angels, and consequent light in the Church and out of it. (T. C. R. 234-239, 267-272.)
     Another effect, as the men of the New Church read this version and the men of the Old Church read their version into which the falsities which constitute her very substance have inevitably been incorporated, will be that the separation of the New from the Old will become mere distinct. Separation is one of the factors of judgment. Judgment is ever effected by the Divine Truth, and this form of judgment must of itself have an important effect upon the continued establishment and development of the Church.
Title Unspecified 1887

Title Unspecified              1887

     HENRY GEORGE'S organ, The Standard for November 5th, contains the following advertisement:

     "HEAVEN AND HELL, from Things Heard and Seen By Emanuel Swedenborg. 416 pages; paper covers, 15 cents, post-paid. What George is to social science in this world, Swedenborg is to social science in the spiritual world. Address J. C. Jackson, 2O Cooper Union, New York City."

     An announcement like this is nothing short of a denial of the very fundamental upon which the New Church rests, namely, that the Writings of the New Church are Divine Revelation, and that Swedenborg was the instrument of this revelation. If the Board of Publication acknowledges this fundamental and it cannot well do otherwise, it announces by the comparison contained in the advertisement by its agent that it considers Henry George a revelator of Divine Truth. The Writings of the New Church are the Second Coming of the LORD, they are the Internal Sense of the Word, by means of which the LORD "makes all things new."

178


They are the Divine Truth, and in them, and in them alone, are found the principles and are contained the laws of all social science. The true New Churchman will always direct his fellow-men to the Writings of the Church alone for all guidance in life, and will not, as the Board of Publication here does, advise them instead to consult the self-derived intelligence of man.
Title Unspecified 1887

Title Unspecified              1887

     IN the New Magazine for November, Mr. B. F. Barrett takes occasion to reassert the threadbare arguments of Dr. Ellis concerning the poisonous nature of fermented wine and concerning the advisability of using unfermented grape juice at the Holy Supper. He reproduces the assertions of others that the Jews, especially during the LORD'S time, used the unfermented juice at the Passover, and concludes: "It is clear enough, from what has already been adduced, that the Passover cup of which our LORD commanded 'all his disciples to drink' at that ever memorable Supper contained Unfermented and not fermented wine." Upon this the editor of the Magazine, who, has just returned from a journey to Palestine, remarks, in a foot-note: "During our own stay of five weeks in Jerusalem we had the advantage of living in that close contact with native ways which a private house affords, and which is not found in a hotel, such as travelers generally make their point of observation. We used dibs daily by spreading it upon bread: At the Passover, which we kept with the family of a learned Jew, he used wine from Hebron made three years before. It was sweet and mild, but, of course, had passed through fermentation. We inquired of him and of scholars resident as missionaries in regard to the wine of the Passover, and could hear of no use of any but the red wine like that which we had seen. We feel that this remark is called for by the sweeping assertion in the text."
Title Unspecified 1887

Title Unspecified              1887

     THE Vienna Society was formed in the year 1872 by the union of two bodies, the "First Society of the New Christian Church," which embraced those who were in favor of church order, and the "Society for Religious Progress." In spite of the assumption of the ecclesiastical title, "Society of the New Church, Vienna," the anti-ecclesiasticals were in the majority. The differences existing before the union, involving fundamental principles of corporate church life, never entirely disappeared.
     Four years ago, when the Pennsylvania Association, apparently in a somnolent condition, was roused to new life and activity by being reorganized under the name of the General Church of Pennsylvania, its instrument of organization, in which the Doctrines concerning the establishment of the New Church and concerning Church order were presented in a masterly manner, was published in New Church Life, and a German translation of it in Bote der Neuen Kirche. The effect upon the Germans in this country and in Europe was surprising and quite unbaked for. Some hailed the document with delight. Others were excited by it to raise the cry of popery and priestcraft, and whatever movement thenceforth appeared in favor of Church order whether it had any connection with the General Church of Pennsylvania or not, they spoke of as being of this Church, and their endeavors were directed to bring it into contempt and to make "Pennsylvania a term of opprobrium."
     Indeed, in the Vienna Society, than which no Society is further removed from the scope of the General Church of Pennsylvania, the party of Church order was said to be "Pennsylvanian," and its adherents have now been expelled from the Society, being accused of "endeavoring in secret to establish a new society and to propagate the Pennsylvania Church order."
     Most of the expelled members were baptized at one time or another when ministers of the American General Convention visited them.
     While it may seem hard to them to lose what privileges they may have enjoyed in the Society, they will now doubtless be in greater freedom to establish themselves as a Church in external form in which the LORD'S Order is acknowledged; and if they pursue His Order their growth and progress is assured.
PREPARATION TO RECEIVE THE DIVINE LAW 1887

PREPARATION TO RECEIVE THE DIVINE LAW       Rev. ANDREW CZERNY       1887

     "JEHOVAH said to Moses: Go to the people, and sanctify them to-day and to-morrow, and cause them to wash their garments."- Exodus, xix, 10.

     It is a law of the Divine Order, that whatever is done should proceed in an orderly series from its beginning to its end. With the LORD there is no haste, He knows what the end will be, and as He wills that man should be led in freedom according to his reason, therefore He never hastens anything, but provides the means that will reach man on his plane and thus provides for and insures the end. His means ever and infallibly secure the end; and as the LORD Himself says in these words in the prophets:

     "As the rain and the snow descendeth out of heaven, and returneth not thither, but watereth the earth, and causeth it to bring forth and buds that it may give seed to the Sower, and bread to the eater; so shall My Word be, that proceeds out of My mouth. It shall not return to Me in vain, but it shall accomplish that which I will, and it shall prosper [in the thing] whereto I sent it."
     This Law of the Divine Order can be seen in the history of the Churches as revealed to us in the Writings: for we are taught that the LORD always accommodates His Divine Truth to the states of man. When man began to turn away from Him and became more and more external and natural, and thus incapable of receiving the Interior Divine Truth, the LORD clothed His Divine Truth in forms corresponding to the natural states of man. The LORD never reveals more than man is prepared to receive. The LORD'S work is Divine It looks to a Divine End, and His means are infallible, however they may appear in the external form, for they infallibly secure the accomplishment of this end. The very Word, in its literal form, which was falsified and rejected, both by the Jewish and Christian Churches, and which is now being treated similarly as the LORD was treated by the Jews-this same Word in its literal form was the means of saving the human race from utter damnation. It was given in that form because in that form only could the Jewish mind receive it, and as the Israelites were then the only people with whom the representative of a Church could be established, it was by accommodating the Divine truth to their peculiar state that the LORD could be with man and could save him. Hence it is, that the Word as to a great part treats of apparently insignificant and even objectionable things which would he wholly unworthy to be recorded in the Word were it not for the use that these very thing performed.

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The LORD permitted them to be introduced into the Word because such things occupied the minds of the Israelitish people, without which the Word would never have been received by them. These things served as means for the implantation of the Divine Truth; and the Israelite who religiously kept the laws and precepts commanded to him, and in simplicity of heart believed that they taught the will of the LORD, was by these means prepared for the reception of more interior truths and goods. The same law applies to the Christian who from the heart believes the Word and obeys it.
     The law of accommodation to man, and preparation for the reception of a more interior degree of truths and goods, manifestly appears in the laws concerning the representative worship of the Israelitish Church, many of which, because they were external, after they had performed their use were abrogated, when the LORD came to teach more interior principles of truth-which again were an accommodation to the state of the man of that age, and prepared him for the reception of still more interior spiritual truths. This preparation, and gradual progression from one degree to another in the reception and understanding of the Divine Truth, is representatively described in the history of the Israelitish people, one stage of which is taught in the words of our text:
     "And JEHOVAH said to Moses: Go to the people and sanctify them to-day and to-morrow, and cause them to wash their garments."
     The Israelitish people represented the Spiritual Church. When those of the Spiritual Church are liberated from infestations of the natural man then they are in a state in which the truths of faith can be implanted. This is represented by the Sons of Israel being led out of Egypt and their going into the wilderness. Their being oppressed in Egypt represents the state of infestation by evils and falses before man is instructed; and their going into the wilderness represents a state of good, i. e., the good of ignorance, in which the man (who can be saved) is before he learns the truth. No man can receive the truth of Doctrine who has not that state in him which is represented by the wilderness. Man must be in natural good. He must have a desire for the truth, or else he cannot come to Sinai to learn the LORD'S Will. He will perish, in Egypt, in the Sea Suph: i. e., in the falses and persuasions of the natural man imbibed by means of knowledges and sciences falsified and perverted. There must be a ground of good in man-an affection for the truth to be implanted by the LORD: where such a ground is wanting the truth will not be perceived-and as there are few at the end of a Church who have any such a ground of, good, there are also few who receive the Divine Truth when it is revealed, because, as the LORD says: "Men love darkness rather than light." The slow growth of the Church, often and erroneously attributed to external causes, must he attributed rather to the inability of men to receive the truth. The LORD'S words: " He that is of God, heareth God's words: ye therefore hear not, because ye are not of God," apply to the men of the present day, as they did when the LORD was on earth. But those who are in a receptive state must first be prepared before they can receive the Divine Truth from the LORD; hence the command to Moses: "Go to the people and sanctify them to day and to-morrow, and cause them to wash their garments Man is first natural from natural he is to become rational, then spiritual, and finally celestial. The progression through these successive states is represented by the Israelites first going down into Egypt, and their going up again into Canaan after a period of preparation. Their sojourn in Egypt corresponds to the early instruction of man in the knowledges of things natural, and especially the instruction in the most general knowledges from the Word. But as these are received while man is yet natural, hence in a state in which natural affection and lusts are active, all that is received by man during that state is conjoined with what is natural, sensual, and impure-in other words, whatever knowledges are received by man before regeneration has begun are received from selfish and impure motives, and what is selfish and impure is adjoined to them. Hence before man is prepared to receive the more interior genuine truths of Doctrine, before he is prepared to hear the LORD speak from Mount Sinai, the knowledges in the external man must be purified from the appearances and fallacies clinging to them. They will assert themselves, and will claim to be the very truths themselves; but as they do not agree with what genuine truths man has, acquired from the Word, a conflict arises and Egypt begins to oppress Israel. But only for a time. For the Divine Truth exposes their nature, and shows that the knowledges and sciences of the natural man have no safer foundation than the fallacies of the senses. Man learns that many things that belong to that plane are false, and if he confirms himself in them they will lead him to spiritual destruction. They do not hurt as long as they are believed in, in simplicity; but when men begin to confirm them by false reasonings, as was done at the end of all the former Churches, they then become destructive of all spiritual light. Such is the case with the Christian Church at the present day, for the whole system of theology is based upon such appearances, and the result is, a denial, of the LORD and worship of self, which is apparent in the whole faith and life of the men of that Church. By false reasonings from scientifics concerning the truths of faith the Word of God has been made of none effect, and even those who in simplicity believe the Word are infested by that sphere-Israel is oppressed by Egypt. Hence those that can be saved must be freed from these infestations, and this is done by an influx of Divine Truth into the knowledges of genuine truth which man has received from the Word, which influx reveals to him (as far as man is prepared to see it) the state of the natural unregenerate man. When that is done the man who can be regenerated desires to leave that state. He desires instruction in interior truths. He enters the wilderness. But before he can hear the LORD'S voice he must be sanctified to-day and to-morrow, and must wash his garments.
     "To sanctify" signifies to arrange the interiors that they may be in a holy state, or rather that they may receive what is holy, and to "wash the garments" signifies to purify the general truths already received from fallacies and falsities. All this is done by an influx from the LORD, therefore it is said that Moses who represented the Divine Truth, was commanded to go to the people and to sanctify them to-day and to-morrow and to cause them to wash their garments. Not until the in tenors of the mind are disposed into order for the reception of the more interior truths to be revealed to man, and not until the truths from the Word in the mind of man are purified from the appearances and fallacies of the senses (which served as means to introduce them into the mind) not until then is man prepared to hear the LORD from Mount Sinai in other words he is not prepared to recognize and to receive the Divine Truth coming down from heaven.

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And the more man, is imbued with such appearances and fallacies and with sciences based upon such fallacies, the less he is able to receive what is spiritual, the less his mind is open toward heaven; as is the case with the learned at the present day, who of all men are the least capable of understanding spiritual truths, their mind being wholly closed by reasonings and confirmations from that source.
     We are taught in the Writings that "The life of man, which is from the Divine of the LORD, passes by degrees from inmosts to ultimates, and is everywhere derived, and becomes more and more general and in the ultimate it is most general. The derivations in the lower degrees are only compositions, or, more properly, conformations of the singulars and particulars of the superior degrees successively, with an addition of such things from the purer substances of nature, and lastly of the grosser [substances], as may serve for containing vessels; which vessels-being dissolved, the singulars and particulars of the interior degrees which had been conformated within them return to the next superior degree." (A. C. 5114.).
     The same is the case with the Word in Letter. The Word in the Letter consists of such derivations, which are conformations of singulars and particulars of the superior degree, with an addition of such things from the plane of the sensual and corporeal degrees of the mind, and which are of such a nature that they can serve as vessels for the singulars and particulars together with which they had been conformated into such vessels. The whole Word in the Letter consists of such conformations, which have been provided for infants and children, for the simple minded, and for sensual and natural men in general, all of whom are incapable of receiving less general truths, and much less the singulars and particulars within them. But as these ultimate forms contain the higher, more interior, forms with in them, they can be opened successively as man advances, and can thus become the means of leading man to the interior doctrinals of good and truth. For during the process of regeneration man is led from one degree to another. He can only see as much, at a time, as he is prepared to see. As he advances more interior degrees of truth are shown him; and when he is regenerated, and can receive the interior Divine Doctrinals then he can see that the knowledges of good and truth that he acquired in his early states led up in an orderly succession to things higher and more interior and that they all flow from the Divine of the LORD, and are nothing but successive covering of the Divine Truth. These coverings are accommodations to the various degrees of the human mind; and by receiving and appropriating the Divine Truth of one degree, man becomes prepared for the reception of the truth of the next higher degree; and this process continues through the whole process of regeneration.
     Thus man is led from one degree to another, and at every step a similar preparation is required. But in order that man may thus progress from one degree to another must see and acknowledge that the truth comes from the LORD, and that it is true because it comes from Him. For, as was observed, when man is regenerated he can see that the knowledges of good and truth which he acquired in his early states led up in an orderly succession to things higher, and that they all come from the Divine of the LORD. But as he cannot see this before he is regenerated, and yet without a knowledge and acknowledgment of this truth man can make no progress in spiritual life, therefore the LORD teaches it throughout His Word, and insists upon its reception. Belief in the truth and confidence that it can save must first be implanted in the mind before the truth can have a reforming and regenerating influence upon man. This truth is emphasized in every form of revelation that has been given to mankind. Thus to the Israelite who was on the sensual and corporeal plane the Letter of the Word was to be absolute truth. All the laws, precepts, and statutes contained in the Letter had to literally be obeyed, because on the observance of the same depended the salvation of the sensual and corporeal man. Hence, also, the prophecies and promises and threats were literally fulfilled, in order that an implicit confidence in the goodness and power and justice of the LORD (as the sensual man conceives of them) might be implanted. By these means only could a Church be established. That was the End in view, and that End was accomplished. And it could be accomplished because the Israelite believed that the Law possessed saving power: for, to confirm him in this belief, so many miracles were done by the Ark, in which the Law was deposited.
     When man had advanced beyond that degree, the same confidence in the LORD'S teaching (now on a higher plane) was essential to man's salvation. "Whosoever believeth shall have everlasting life." "He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God." "Verily, verily, I say unto you, he that heareth My words, and believeth on Him that sent Me, hath everlasting life; and shall not come, into condemnation, but is passed from death unto life." "Then said JESUS to those Jews which believed on Him: If ye continue in My Word, then are, ye My disciples indeed: and ye shall know the Truth, and the Truth shall make you free." "If any man hear My words, and believe not the words which I have spoken shall Judge him on the last day." "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." It was only on a full and implicit belief in the truth of the LORD'S words that the Christian Church could be established; and it mattered little whether they understood the truth or-not, as long as they knew it, believed and acknowledged it. That was what was essential to the establishment of the Church. And the Church was the end in view. And that end was accomplished. Now, by parity of reasoning, even if we a no positive teaching on this question, the same law must apply to the Revelation for the New Church-the Word Revealed; for it was given for the establishment of the Church. It must likewise be the Divine Truth accommodated to the states of the man of that Church. It was given "lest such a negative [state] as chiefly prevails among those who possess much worldly wisdom should also infect and corrupt those who are simple in heart and simple in faith." Now, since the Writings are that accommodation of Divine Truth, it is only by implicit confidence in the truth of their teaching that the New Church can he established. That it is now allowable to enter intellectually into the mysteries of faith does not invalidate that law. We may enter intellectually; and should try to see them rationally, but they are not less true, even if we, in our present state, should fail to grasp the truth of some of them. We are taught that the Writings are the Second Coming; hence the Divine Truth as it came at the Second Coming; and we are cautioned not to measure it by the standard of our own intelligence, for it is plainly stated that it is sufficient that the Divine Truth be known and acknowledged, even if it is not understood. (A. C. 1675, 1755; A. E. 1186.)
     The Word of the Old Testament corresponds to the ultimates of the mind of man. It is the outmost covering or the Divine Truth.

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When man had advanced beyond the lowest degree, the LORD came and opened that ultimate covering of the Divine Truth. But mankind had not as yet advanced to the age of reason, the LORD could open only a few things, and these for the most part were given to the disciples. To the multitudes He spake in parables, and without parable spake He not unto them. The Divinity and Infallibility of His teaching He, therefore, confirmed not by-reasons, but by miracles. By means of these, faith in the saving power of the Divine Truth was instilled. The Word was true, whether man could understand it or not. It was true because the LORD had spoken it.
     When man had advanced still farther, and was prepared to receive truth of a still higher degree, the less gross additions from the plane of the natural man which were used in the conformations of the Divine Truth on that plane were dissolved, and the singulars and particulars were revealed; and to this revelation the same law applies. Here again the LORD speaks; and it is true because He has spoken it, whether we can see it or not. The Writings are true, because the LORD has given them; and if we do not see the truth of their teaching, it is because we are not sanctified; the interiors of our minds are not yet arranged in order, and our garments are not washed; appearances and fallacies, fallacious reasonings of the natural man, are clinging to them; we are not prepared to receive the Divine Truth, hence we did not hear the voice of the LORD speaking to us from Mount Sinai. The Divine Word is absolutely true on every plane. It is infallible, however it may appear to us, because by it ever and infallibly the End was attained; a Church was established; the human race was saved; and this is the sole End in all that the LORD does. The LORD never gives more, than man can receive; nor does He withhold from man what he is prepared to receive; but in order that we may be in a state to receive what the LORD has given, we must be
     "Sanctified     to-day and to-morrow,
     And must wash our garments."
CONVERSATIONS ON EDUCATION 1887

CONVERSATIONS ON EDUCATION              1887

     APPLICATION.

     [Continued.]

     THE Divine instruction concerning obedience, as the first means of opening the mind, and as a necessary means of the beginning of Conjugial Love or Heaven, is wonderfully illustrated by the correspondence of the ear and by the function of the ear, as expressed in the Hebrew word for hearing. "The ear," as we are taught, corresponds to obedience" (A. C. 2542 and elsewhere), because the things which enter by the sense of hearing enter into the understanding, and at the same time, into the will wherefore, by hearing, is signified perception and obedience. Hence it is that in human language it is a received form of expression to speak of 'hearing any one,' and also of 'giving ear to any one,'
-likewise of 'being a hearer,' and of 'hearkening,' and by 'hearing any one' is understood to obey, as also by 'being a hearer,' and both are signified by 'hearkening'" (A. E. 14; sec also A. E. 208; A. C. 5017, 6340, 8990.)
     The succession of this correspondence of the ear and of its function of bearing may be presented to the understanding in this wise: In the highest sense or idea, "to hear" is applied to the LORD, and is His Providence; in the next, or spiritual sense or idea, it is applied to angels and to spiritual men; and is the will of faith; in the next following it is still something interior; something of an idea in the life of man, and is obedience, a state of affection. When presented in the external, or when "to hear" appears in the form of natural functions and their activities, it is the act of receiving and taking up sound, and conveying it to the sensory. But when it appears in material form, it is the organ of all that has preceded, viz.: the external ear. (A. C. 3869) Hearing, then, involves apperception, perception, reception, belief or faith, and obedience. For whatever is heard, when it enters the common sensory, is made objective to the internal sight, and brought under the view of the understanding. (A. C. 3869; A. E. 866, 460, etc.) It is the function of the ear thus to convey to the common sensory of one person the speech of another, in order that he may perceive what the other thinks, and that, by this means, the thought of the one maybe transferred to the thought of the other, from the thought into the will, and from the will into the act. (A. C. 5017.) Stated in a summary form, the function of the ear is to cause what is said and commanded to be obeyed and done.
     Hearing and hearkening are one in end, and with man who is in order, they are also one in effect, as may appear from this, that "the spirits and angels who correspond to the ear, or to the sense of hearing, are not only apperceptions, but also obediences, because the one involves the other." (A. C. 5017.)
     According to the teaching of the LORD in Arcana Coelestia, n. 2542, the successive correspondence of the ear, or of the sense of hearing, lies hidden in the Hebrew word "to hear," and still more in the Hebrew word [Hebrew], "to hearken," or to "give ear to." The radical signification of the one and of the other of these words appears to be that of "drawing together," "winding together," so as to make firm, thence of "grasping and holding firmly." "To draw and hold together" is to concentrate. Now, the conformation of the external ear is such as to enable it to collect the sound movements of the air; to direct these to the tube of the ear, by which they are carried to the drum at the end of the tube; and this, by means of its vibrations and bones, transmits the sound into the cavity of the tympanum, whence it is conveyed into the labyrinth or internal ear, in which is the auditory nerve expanded in innumerable filaments, and through the winding passages of which it is intertwined and carried to the common sensory. Thus introduced into the common sensory; sound is submitted to the sight or the understanding. The use of this external form of the ear in drawing together or concentrating the movements of the air is manifest. But still more manifest does this use appear in the corresponding internal form of the sense, of hearing. This sense is a plane of reception of the influx of the thoughts of spirits; in other words, it is a plane for the entrance into the common sensory of things from the Spiritual World. In the Spiritual World thought is speech, and when the thought of spirits inflows into man, or when they think into man, "they speak into the internal of his ear, and this meets and is drawn together with what he hears from without." "Hence it may appear how those things which flow in from the interior, add those which (enter) from the exterior, concentrate themselves in the ear, yea, even in the tongue (S. D. 31803131 See also A. C. 931110454)
     The Hebrew words for hearing and hearkening, if considered as to their more radical and interior meaning, together with the external and internal forms of the organ of hearing, regarded as to the special function of those forms, will plainly illustrate and confirm the teaching that "Obedience is the first means of opening the mind" of the child to instruction.

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     Obedience, like the ear, concentrates what is heard without and what is heard from within, and thus concentrated, the things heard, together with their affections, are brought under the view of the understanding in order that they may be prepared for conjunction and come into act. Obedience thus produces the first rudimentary forms of conjugial life, which is the life of Heaven. A due consideration of this important truth will throw a bright light on the following teaching:

     "Those in the Spiritual World who are in the province of the ear are forms of obedience from perception, and the Province of the ear is in the axis of Heaven, and therefore into it, or into those who are there flows the whole Spiritual World with the perception that the thing commanded is to be done, for this is the reigning perception in Heaven, hence it is that they who are in that province are forms of obedience from perception. That those things which enter by the hearing enter immediately by the understanding into the will may further illustrated by the instruction of the angels of the celestial kingdom, who are the wisest. They receive all their wisdom by hearing and not by sight for, whatever they hear of Divine things they receive in the will from veneration and love, and make of their life; and because they receive it immediately in the life and not first in the memory, therefore they do not discourse concerning matters of faith, but only respond to them when told of them by others, 'Yea, yea' or 'Nay, nay' according to the words of the LORD in Matthew v, 37. From these things it is evident that hearing is given to man chiefly for the reception of wisdom, but sight for the reception of intelligence. Wisdom is to perceive, to will, and to do; intelligence is to know and to perceive."-A. E. 14. See also H. H. 270, 271.

     From the teachings adduced we derive the following fundamental truths, a knowledge of which is requisite; for the right performance of the use of instruction and education.

     1. The organ of hearing with the child is in the natural plane that corresponds to the plane of the axis of Heaven; in other words, to that principle of Divine Order on which the life of Heaven revolves and turns constantly to the LORD. (Note, that "the reigning perception in Heaven is that the thing commanded is to be done.")
     2. Influx is according to correspondence, and Heaven inflows with the child when the child hears actually, that is, obeys and does what is commanded.
     3. What is heard takes form in the mind of the child, and becomes an axis on which that mind turns according as it is hearkened unto or obeyed.
     4. Obedience places the mind of the child in the right attitude toward Heaven and to the LORD in Heaven.
     5. If in this attitude toward Heaven, the mind of the child will be opened to Heaven and to the LORD by Heaven.
     6. By the opening of the external ear to the word of command and of the internal ear to the perception of obedience, the earth and Heaven are concentrated and become co-operative in forming the mind's beginnings, and in making preparation for a future state of wisdom, which consists in "perceiving, willing, and doing."
     7. These fundamental truths, when received and applied become the LORD'S means of forming the understanding, and the will of man for conjunction, by the conjunction in them of truth and good, from which proceeds conjugial love and life and Heaven which is conjunction with the LORD
Bound copies of New Church Life 1887

Bound copies of New Church Life              1887

     Bound copies of New Church Life, Vol. VII are now for sale. Price $1.25.
Notes and Reviews 1887

Notes and Reviews              1887

     THE Hebrew text of Genesis, Psalms, Isaiah, and the Minor Prophets, each bound separately, can be had at the Academy Book Room.
Title Unspecified 1887

Title Unspecified              1887

     THE "Conversations on Education," which have been published in the Life during the past three years, are to appear in book form. The first volume, containing 222 pages, will be ready about December 10th. The price is $1.50. Orders will be received at the Academy Book Room.
Title Unspecified 1887

Title Unspecified              1887

     [Hebrew] Scriptura Sacra; seu. Verbum Domini," is the title of the Word of the Old Testament in Hebrew, bound according to the New Church Canon (A. C. 10,325, H. D. 266) in full scarlet morocco, and for sale at the Academy Book Room, 1821 Wallace Street, Philadelphia, Pa. Price, $5.00.
Title Unspecified 1887

Title Unspecified              1887

     THE Journal of the Forty-eighth Meeting of the Illinois Association, held at Chicago, October 7th, 8th, and 9th, bears the imprint of the Western New Church Union. The Journal contains matter similar to that of last year. A report of the Western New Church Union, giving its officers, its history, its work, and a full statement of its finances, appears among the reports to the Association.
Title Unspecified 1887

Title Unspecified              1887

     The Colchester New Church Monthly for November is a double number, and contains interesting news from Brightlingsea, Colchester, and Ipswich. It is still published gratis, though material assistance can be rendered the publishers, as they advertise fifty copies post free, for about thirty-eight cents. The address is New Church Depot, Eld Lane, Colchester, England. We regret to see that the paper is not quite uniform in size with the earlier numbers.
Title Unspecified 1887

Title Unspecified              1887

     THE Journal of the Eleventh Annual Meeting of the Michigan Association, held in Detroit, on October 1st and 2d, 1887, has been published. Besides the minutes of proceedings and the reports, there are lists of officers of the Association, and of localities and names of New Church people residing in Michigan, the Constitution of the Association, and the Constitution of the Corporation. The report of the Rev. A. F. Frost contains a full record of baptisms, funerals, and marriages at which he ministered during the year. The type used in the Journal is distinct, but the blue ink on the glossy paper is trying to the eyes.
Title Unspecified 1887

Title Unspecified              1887

     THE Swedenborg Publishing Association, of which Mr. B. F. Barrett is President and Manager, has begun the publication of a sixteen-page weekly journal, entitled The New Christianity, under the editorship of Mr. Barrett and Mr. S. H. Spencer. It was originally expected that this paper would supersede the New Church Independent, but this plan fell through. The first issue presents a great number of articles, among the contributors being Messrs. Barrett, Codville, Hoffer, Ellis, Roeder, and the Secretary of the Association. A large part of the paper is devoted to the prohibition and anti-tobacco movement. Nearly four pages are filled with cuttings from Old Church periodicals and from a work by Dr. Holcombe, and three more pages are devoted to advertisements. The end proposed, of making "better, purer, and happier homes, more devotional and Christ-like churches, and a more righteous, fraternal, peaceful, and beloved country," is a worthy one, but, judging from the present number, The New Christianity has not hit upon the true means.
Title Unspecified 1887

Title Unspecified              1887

     THE following circular explains itself:
     "CONCORDANCE TO THE THEOLOGICAL WRITINGS OF SWEDENBORG.-Its having been made known, at the last meeting of the Convention, that there is reason to fear for the health of the Rev. J. F. Potts, and the consequent interruption of his valuable labor, from over-work in preparing the Concordance for the press, in addition to the duties incumbent upon him as pastor of a society, therefore the following preamble and resolutions were adopted:
     "Whereas The Rev. John Faulkner Potts, who has been engaged for the past fifteen years in preparing a complete Concordance of the Theological Writings of Swedenborg, is now publishing the same through the generous instrumentality of the London Swedenborg society; and

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     "Whereas, The numbers already published give evidence that the work is one of exceeding great value, and fulfills the great expectations of it which have been previously entertained; therefore,
     "Resolved, That the Convention hereby puts on record its high appreciation of the value of the Concordance, and urges on its members the duty, which should also be esteemed a precious privilege, both on their own accounts and for the benefits coming to the whole Church, of subscribing to the numbers now appearing at regular intervals.
     "Resolved, That we extend to Mr. Potts our warmest congratulations on the progress already made, and express our hope that his health will be spared and that he will be enabled to bring his great work, with all due expedition, to a successful completion.
     "Resolved, That the Chair appoint a Committee of three to raise sufficient funds to enable the Rev. J. F. Potts to devote all his time to the editing and completing of the Concordance.
     "The undersigned were appointed as a Committee to carry out the purpose of the last resolution.
     "On conferring with Mr. Potts it is found quite impracticable for him to give up the duties of his pastorship; but that the purpose aimed at can be substantially accomplished and at less expense than might have been anticipated, by employing an assistant for him. An intelligent and efficient assistant been employed during the past year, through the efforts of friends in England; but his salary is secured only until April next. His maintenance after that time is to be provided for. The English friends seem to have done their part. To continue it now fairly devolves upon the Church in this country. The sum required for a year's salary of the assistant is L120, or about $600.
     "Of the magnitude and the inestimable importance of the work to which Mr. Potts has devoted himself now for fifteen years without remuneration, so much has already been said that we need not add a word.
     "Will you kindly put down your name for such portion of the sum required as you feel willing to pay?"
     The circular is signed by the committee, to any one of whom remittances may be made. They are Rev. S. M. Warren, "Hillside," Roxbury, Mass.; Rev. L. H. Tafel, 832 Windsor Square, Phila., Pa.; Rev. E. C. Bostock, 966 West Taylor Street, Chicago, Ill.
"GERMAN SYNOD OF THE NEW CHURCH." 1887

"GERMAN SYNOD OF THE NEW CHURCH."              1887




Communicated

     PURSUANT to a call issued by the Rev. A. J. Bartels, in Bote der Neuen Kirche, a meeting was held on October 20th to 30th, at the German New Church, corner of Ashland and Chicago Avenues, Chicago, Ill., which resulted in the organization of a body under the name of "The German Synod of the New Church."
     There were present during the sessions eight members: the Rev. A. J. Bartels, Pastor of the Chicago German Society; Mr. Sudbrack, Leader of the German Society in Burlington, Ia.; the Rev. G. Bussmann, Pastor of a German Society in St. Louis, Mo. (these three Societies not connected with the General Convention); the Rev. A. Roeder, Pastor of the Vineland Society; Mr. S. C. Menschner, Leader of the Newark German Society; Mr. C. Muller, of Boonville, Mo.; Mr. Schmidt, and another gentleman.

     October 27th.

     THE first day's session came to order at half past one o clock. After reading the Word and prayer,
     The Rev. A. J. Bartels addressed the meeting, stating the object of the Synod to be to spread the Writings and Church works, to uphold a simple and practical ministry, and to spread the Doctrines through missionary work. It is to be established among Germans upon principles which are both true and practical, and, to support a priesthood which does not propagate itself, but is produced by the Church.
     Mr. Bartels was unanimously requested to preside, and the Rev. A. Roeder was chosen Secretary.
     The Constitution, prepared by Mr. Bartels and published in the Bote der Neuen Kirche for November 1st, 1886, was moved for adoption, and the different sections were voted on separately, and were all accepted with the exception of the section on property, which was omitted.
     There was considerable discussion about the fourth section, under the heading "Membership," Mr. Muller objecting to making Baptism and Communion necessary qualifications for membership, stating that he considered this "external and formal compulsion," to which be was decidedly opposed, and to insist on these before acknowledging a person to belong to the New Church were simply "dictatorial assumptions." Mr. Bartels replied that Baptism is intended as a sign that a person belongs to the Church, that it is one of the gates leading to eternal life, and that the other gate is the Holy Supper. Mr. Roeder read from the Doctrines on this point, and added that the New Church being the only real Church, therefore Baptism was an introduction into the New Church. It was decided to pass by Section 4 under "Membership," and consider it later on.

     October 28th.

     ON the second day the election was held. The Rev. A. J. Bartels was elected President; the Rev. Wm. Diehl, Vice-President; Mr. Menschner, Secretary, and the Rev. A. Roeder, Corresponding Secretary and Treasurer. It was decided to have the next meeting in Cincinnati, on the second Thursday in October. Mr. Roeder read a letter in which the writer expressed himself opposed to priestcraft, and stated that he had received one hundred and ten (?) such letters from different persons, who all expressed similar sentiments.
     Committees were appointed for the three objects of the Synod, which are: First, the work of Publication; second, Missions; third, Education of Ministers.
     The Committee on Publications consists of the Rev. A. Roeder, the Rev. G. Bussmann, and the Rev. William Diehl. The first work which the Committee was instructed to publish is the Doctrine Concerning the LORD.
     The Committee on Missions consists of Mr. Sudbrack, the Rev. J. J. Lehnen, and Mr. Grassel.
     The Committee on Education of Ministers consists of the Rev. A. J. Bartels, Mr. Schmidt, and Mr. G. C. Menschner. During the discussion of the duties of this Committee Mr. Bartels stated that, although it is desirable that a preacher should have a classical education, it was in most cases neither possible nor practical. That a practical education consisted in a student working with an older preacher, writing sermons; having them criticised, and occasionally being permitted to preach one. Mr. Muller stated that the preacher must be created for the society, and not a society for a preacher. Mr. Roeder stated in regard to the duties of this Committee that it seemed to him that action would have to be deferred until they had some applications. It was decided that the Committee should insert notices in the Bote, and defer any further action until the next meeting of the Synod.

     [To this report by our correspondent who was detained from the subsequent sessions of the Synod, we subjoin the following extracts from the official account in Bote der Neuen Kirche -EDITORS.]

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     October 29th.

     . . . "AN interesting discussion on ordination and the rites and forms to be observed on the occasion led to the conclusion that it would be better to leave this to the ordaining minister, but that it would be preferable to have a lay brother in addition to the minister to lay the hand on the candidate's head, inasmuch as ordination would thus be a representation of the congregation from which all New Church ministers derive their ordination.
     "Candidates for ordination were present in the persons of the brethren Sudbrack, from Iowa, and Menschner, from New Jersey. A request from Mr. Sudbrack's Society for his ordination was presented in writing, while the explanations of Brother Menschner why he should be ordained proved satisfactory. At the same time a telegram was received from the Secretary of the Ecclesiastical Committee of the New York Association expressive of that Committee's acknowledgment of Brother Menschner's fitness for ordination. A committee, consisting of brethren Roeder, Bussmann, and Schmidt, reported favorably in regard to the two candidates for ordination. Their report was accepted; the ordination was to take place on the following Sunday in the Church of the Society, at the hands of the President, the Rev. A. J. Bartels." . . .

     Sunday, October 30th.

     . . . "After the morning services, conducted by Brother Roeder, the ordination of the two candidates, brethren Sudbrack and Meuschner, was performed."
SIXTY-SECOND MEETING OF THE GENERAL CHURCH OF PENNSYLVANIA 1887

SIXTY-SECOND MEETING OF THE GENERAL CHURCH OF PENNSYLVANIA              1887

     HELD IN PHILADELPHIA, NOVEMBER 10TH, 11TH, 12TH AND 13TH.

     THE meetings of the General Church of Pennsylvania are growing in importance with every year. It was decided at last year's meeting to devote three days to the business of the Church this year, but it was found that even three days by no means exhausted the topics deemed desirable for consideration and action. Members of this General Church were present from Philadelphia, Pittsburgh, Chicago, Ill., Brooklyn, N. Y., Allentown, Renovo.
     All the actions of the meeting were characterized by unanimity, and the sphere of all the sessions was delightful encouraging, and strengthening. Members and visitors daily partook of a common meal in the school-rooms of the church, the cold viands being made more, palatable and digestible by wines.

     Thursday, November 10th.

     The first day's session, which began shortly after ten o'clock, was mainly occupied with the hearing of the Bishop's Address and of reports.
     The following extracts from the Bishop's Address will give a good idea of what the whole was like:
     "From the reports and papers that will be laid before you, and in which are given the details of the actual work done during the past year within the bounds of our Church you will learn that the various Societies and Circles composing the body, with some exceptions, are manifesting more interest than ever before in the affairs of the Church, in her Divine Doctrines, in the Sacraments and rites of her worship, in the instruction of her children and youth, and in the duties incumbent on her as a part of the General New Church in our country.
     "The Teachers of these Societies and Circles, according to their several abilities and opportunities; hays delivered to them faithful messages concerning the perpetual presence of the LORD in His opened Word, and the consequent Divine authority of His Revelations for the New Church; concerning the distinctive existence of this Church, and the total consummation and final extinction of the former, or Old Christian Church; concerning the duty of marriage within the Church, the love of children, and their right training in the fear of the LORD. They have given to them expositions of the spiritual truths of the Word, drawn from and confirmed by the literal sense, and all these things of heavenly doctrine appear to have fallen as seed into ground prepared to receive and to bring forth. As a fruit or result of this teaching and reception we notice a more intelligent and firm advocacy of the Doctrines and order of the Church, as well as an increase of the number of those who profess a single faith in the One LORD, and in the One Church, the New Jerusalem now descending from Him out of Heaven.
     "If I have noted, and now emphasize, the teaching concerning marriage within the Church, and concerning the education and instruction within the Church, as marked features of the activity of our body during the past year, in connection with the years immediately preceding, it is in order that I may point you to the things taught as the very means provided by the LORD in the constitution of the New Church by which, in His Providence, her healthy growth and lasting prosperity are to be brought about. Much has been spoken and much written in this country and in England on the subject of the growth of the New Church. Surprise has been manifested, and what would seem like complaints have been uttered, because of the very small increase in numbers of those who received her doctrines, and many reasons have been offered in explanation of a fact which may not be doubted. And yet, ought we not rather to be surprised at the rapid growth of the Church when we consider the actual condition of the Christian world, and still more when we reflect on the fact that so few of the men of the Church, and so very few of those to whom it has seemed good to set forth their views in writing, have shown any recognition of the necessity of a distinctive New Church education and instruction of children and youth; of such an instruction, not alone in the Doctrines of the New Church, but also in all the sciences of the world and nature: by which instruction, and in the course of receiving which instruction they will be separated in mind and person from the destructive sphere of the falsities and evils of a vastate Church. And even more than for these reasons shall our surprise at the rapid growth of the Church grow into wonder in view of the other fact that the number of those in the Church is so very small as to be almost pitiful who have considered it their duty to bring forth and to enforce the doctrine that, as "conjugial love is according to the state of the Church because it is according to the state of wisdom with man" (C. L. 130), so the state of the Church will reciprocally manifest the state of Conjugial Love with the men of the Church. Conjugial Love, and thence true marriage, can exist only between a man and a woman who are in one faith, and that a true faith in the LORD, from which they are in one wisdom. And now that we are instructed in Arcana Coelestia, n. 2039, that "There are three kinds of love, which constitute the celestial things of the LORD'S Kingdom, namely, Conjugial Love, love toward infants, and love of society, or mutual love, it becomes most evident that the wisdom and the loves which constitute the LORD'S Kingdom on the Earth, or the Church, and from which alone that Church has any real growth and prosperity, can have no place and effectual working if those who profess the faith of the New Church and those who are looking toward this Church regard with indifference the Divine teaching concerning the heinous nature of marriages between those who are of different faiths, and the plain duty of contracting marriages within the pale, of the New Church. Conjugial Love is the very life of Heaven and the Church from the an, and conjugial marriages are the very foundation of Heaven and the Church. They are the seminary of Heaven, as appears in their orderly sequences of family and society which can exist only as men come into the life of love to the LORD and charity toward the neighbor. But this life is not possible so long as the impure loves of self and the world are not subdued and removed. Ought we not, then to conclude and confess that the New Church grows so slowly because we love ourselves, our worldly ambitions and pleasures, so much, that the love of society is of no account by the side of the love of pleasure, ease, and bodily convenience, that the love of children is freely sacrificed to worldly aims and ambitions, and that the family is made to wait on our good pleasure and not on the loving Providence of the LORD? How can the New Church grow so long as the restoration of Conjugial Love is resisted with violence, so long as filial love is destroyed in its very germs; and the heaven of mutual love is shut up at the imperious will of the worshipers of self? Not false doctrines alone and a perverted faith, but in much larger measure than these evils of life oppose the establishment, of the LORD'S Kingdom on the Earth. . ."

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     "It lies not within the measure our ability to increase the capacity of others to desire the truth; but to our own capacity we can add day by day, if we will do the LORD'S will, and follow on to know the truth. Let the Church, seek intelligence and wisdom from the LORD and do her evangelistic work with energy and zeal, according to the means at her disposal; let her do this as her duty of service to the neighbor, but let her know at the same time that her greater duty to the LORD is to open her heart, and to clear the way by shunning evils as sins against God, for the truth from heaven to lend her to the heavenly goods of love as they exist in conjugial love, in the love of infants, and in the love of society, or mutual love. It is a prime duty of the Church to know this truth, and from knowledge to follow it to the attainment of these goods. From them will she enter into enjoyment of all other good; and the doing of all other uses.
     "Let us, therefore, not deceive ourselves. The real extension of the Church does not consist primarily in the gathering together of numbers of professing believers from the world around but the growth of a love of conjoining truth with good, or of doing the truth so that it becomes good, or, what is the same thing of performing uses to the neighbor. From this love there is produced in man conjugial love, the love of husband and wife; and from conjugial love as a highest form receptive of His Divine Love, the LORD caused children to be born into the world, having 'the inclination and faculty, if sons, to perceive the things relating to wisdom, and if daughters, to love those things which wisdom teaches.' (C. L. 202.) . . . When, as a Church, we shall be ready to offer to the world the Divine Doctrines of the New Church as the very Word of God, given at this day by immediate revelation from this LORD, in accommodation to the present state of humanity, then, and not till then will she world hear the heavenly sound of the good tidings of the LORD'S Second Advent. When we cease to separate in thought and word the Spirit from the Body of the Divine Truth, by discriminating between the Doctrines of the Church and the Letter of the Word, as if they were not one Word, one LORD, then, and not till then, shall we be able to approach the rational minds of men with the highest reason for their acceptance of the truths of the New Church, in the affirmation: 'Thus saith the LORD.' Every New Churchman ought to know that a truth does not take on the form, the real form, of truth in his mind, until he sees that it proceeds from the LORD, who is the Truth itself...
     "In the work of evangelization, as it has taken form with us in recent years, these ideas have attained an ever increasing weight and prominence. We have become disposed to lay stress on quiet and persistent doctrinal instruction imparted systematically to classes of the young and old to consecutive and thoughtful reading of the Word of the LORD in this books of the Church rather than to public lectures and itinerant preaching.
     "Of the results of the work of our Ministers and Candidates during the past year, you will be able to form some judgment from their reports, which will be laid before you. The best and most important results, however, cannot be looked for in these reports; the were chiefly internal, and relate to the spiritual influences of the teachings given, the effects of which in small part may appear in time, but only in small part."

     The Council of the Clergy, in their report, stated that they had considered the subject of the rite of confirmation referred to them at the last annual meeting with the following result:

     "The impression which generally prevails that one can publicly confirm the Baptism and the teachings which one has received is a fallacy. No rite can be a confirmation of Baptism; the sacrament of the Holy Supper is a confirmation. The confirmation of what one has learned during childhood takes place successively in the mind of the person. (A. C. 6047, 2689, 2568) But to establish or observe a rite like the rite of Confirmation, as introductory to the Holy Supper, is to introduce between Baptism and the Holy Supper a gate whereas Doctrine teaches that Baptism and the Holy Supper are, as it were, two gates through which man as introduced into eternal life, and that after the first gate, there is a plain over which he must run, and that the other as the goal, where is the prize to which he directs his course, and that there are no more universal gates.' (T. C. R. 721) A person might come to the Holy Supper before making confession of faith in the Doctrine which confession might be made at any time, even at an advanced age. The Holy Supper is not an end, but a means of salvation.
     "It would, however, be useful to have some rite or ceremony of introduction into adult age; which should not be understood to confirm the Baptism or the Doctrines of the Church, but express a recognition that twin the youth is directly responsible to the LORD, where formerly he was responsible to the parents. This would impress their responsibilities both on the parents and on the youth, enabling them to realize that the boy is no longer the son of his parents-that he is responsible to the LORD, and not to them. (A. C. 6492).
     "The consideration of this subject has led the Council to regard it useful to have three rites or ceremonies:
     "(1.) One to signal the arrival at adult age, which takes place with males at about the age of twenty-one years, and with females at about the age of eighteen years.
     "(2.) Introduction into a Society or particular Church, to take place after one has reached the age of rationality.
     "(3.) Public Confession of Faith. The proper age of any individual for any of these rites must remain a matter of the judgment of the parties interested. The candidate should be left freedom."
     The report of the Council of the Clergy sets forth that the Bishop had proposed the appointment of an Assistant Bishop, and had nominated the Rev. Louis H. Tafel, and that the nomination had been unanimously accepted by the Council.
     In another place the report calls attention to distinctions to be observed in the character and names of various companies of New Churchmen. It considers it proper and useful that no company should be called a "Society," and still less a "Church," unless it be organized and receive regular visits. It may be called a "Circle" if the members meet regularly for worship-the term "Reading-Circle" being considered too intellectual, since the "Circle should have in view development, both of understanding and in life. If the members meet less frequently and, generally, only when visited by a clergyman, they are said to belong to a "Station."
     The report also gives the results so far of the movements inaugurated at last year's meeting in regard to Potts' Concordance, and the photo-lithographing of Swedenborg's Manuscripts.

     The reports of Societies were read and fulfilled the expectation raised by what was said of them in the Bishop's Address. A pleasing feature were the neatly executed specimens of Hebrew writing sent from Allentown.
     Reports from the clergy and from the candidates followed. The most important items of their work have been published from time to time.

     Thursday afternoon.

     THE first action after the reading of the reports was "the unanimous adoption of the following resolution:

     "Resolved, That the nomination of the Rev. L. H. Tafel as Assistant Bishop of the General Church of Pennsylvania be accepted by this body, and that the Council of the Clergy be requested to take the proper steps to obtain the sanction of the General Convention for the investiture of Mr. Tafel with the office of General Pastor."

     This led the Bishop to explain the duties of an Assistant Bishop.
     In view of the failure of the Florida Church to respond to communications, and of the fact that a full report of the membership of the life of that Church had never been received, it was decided to cancel its name from the list of bodies composing the General Church of Pennsylvania.      The Academy of the New Church had offered to transfer to the General Church the function of publishing the calendar of daily lessons in the Word. It was moved to accept the offer. Interesting remarks were made on the subject, and it was still before the session at the adjournment, at half-past five o'clock.

     Friday, October 11th.

     AFTER the opening service, conducted by the Rev. John Whitehead the Rev. L. H. Tafel in appropriate words accepted his nomination as Assistant Bishop.

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     The report of the Council of the Laity was read:
     In accordance with a resolution passed at the last annual meeting, this Council compensated the Bishop, the Secretaries, and the Treasurer for their services, as far as the state of the Treasury admitted. It has also subscribed to six sets of the Concordance, and to five sets of the Latin Reprints, for the purpose of assisting, to some extent in these two important publication works. The Council still has under consideration the matter of incorporation. The Treasurer's report shows a receipt from all sources, from November 10th, 1888, to November 10th, l887, of $2,913.51 and expenditures during the same period of $2,584.83 with a balance on hand of $691.47.

     Reports were read from Societies, Clergymen, a Candidate, and the Committee to solicit subscriptions and contributions for the photo-lithographing of Swedenborg's manuscripts.
     Resolutions were adopted directing the Council of the Laity to replace any of the five sets of Latin Reports and of the Concordance which may have been sold, and to keep the number subject to the order of the Council of the Clergy, and also referring to the two Councils the question of presenting copies of the Latin Reprints to Candidates for the Priesthood.
     Remarks were made appreciative of the articles on "Conversations on Education" and "A Brief Treatise on the Tree," published in the Life, and the desire expressed that both be republished in book form. It was stated that a member of the General Church had conceived the idea of so publishing the "Conversations on Education," and that the first volume, comprising some two hundred pages, would be ready in December, the price to be $1.50, and that orders would be received at the Academy Book Room.
     The subject of the Calendar was again taken up. The Bishop requested the Rev. L. H. Tafel to occupy the chair and spoke at some length. He said in substance:

     Nothing is of more importance than the Divine Truth which the LORD has given to us in the form of the Letter and of the Spirit of the Word, and the need of reading these Divine Revelations cannot be questioned. We should read them always, and should read them together as parts of one body.
     The Word of the LORD, and when I speak of the Word I mean the spiritual sense as well as the literal sense-this Word of the LORD, according to Divine teaching, is the means of communication between heaven and earth. When we read it believing it to be the LORD'S Word, and that it has a Divine meaning, and desiring that we may be led into the ways of life, then angels are present and are filled with delight in the spiritual and celestial things of the Word, and communicate their delight to us.
     It is one of the Doctrines of the New Church that when the minds of men are fixed upon one common thing, with one common thought and affection, they come into consociation one with the other, and when the one common thought and affection is directed to the Divine things of the LORD'S Word, all the parts and members of the angelic heavens are united with us by common ends, common uses, and common thoughts in a common human form in communion with the LORD.
     The LORD has given us His Word in two general forms, the literal sense and the internal sense. He has caused the Word to be written in Divine series from beginning to end so that it is connected as a whole. There is nothing disjointed, nor are there in it matters which are to be omitted in reading. We may well believe that this Divine Truth in the order in which it has been revealed to us was given to meet the needs of young and old and that in its whole series from beginning to end it is Divinely perfect. If we follow that series we shall follow the LORD as He came down to us. We have with us the Divine Truth in the Divine Order of the Divine Man and if we follow that we shall follow the LORD and see Him as he presents Himself to us from head to foot. We shall behold Him as He manifested Himself in transfigured form on the mountain, glorious as the sun, His garments bright as the light itself.
     We cannot err, therefore, if we read the Writings in their chronological order; we cannot err if we read the Scripture given to us. Read it through from beginning to end. Omit not a syllable in the whole.
     Let the Calendar be so arranged that after one rising in the morning, in the clear light of early day, when the mind is supposed to be open, before the things of business come upon us, that we may then read the Word in its spiritual form as given in the Writings of the Church. From the morning state of intelligence-we pass into the state when business interests affect our mind; and thus pass from what is spiritual to the natural. Then in the evening when the day has passed from early light through the lapse of hours to dark let us read the Divine Truth as it has been clothed by the LORD in ultimate natural forms in the letter of the Word.

     The motion made on the previous day that the General Church publish the Calendar was then unanimously adopted, and Councils were requested "to proceed at once to prepare and publish a Calendar for the reading of the Word and Writings of the Church."
     It having been reported from Allentown that it was proposed there to collect contributions for a building fund which were to be placed in trust with the General Church, and the resident member of the Council of the Laity having in a letter brought the matter before this meeting, it was referred to the Council of the Laity.
     The Council of the Laity were also unanimously requested to represent the General Church as delegates at the next meeting of the General Convention, and to fill as may be necessary any deficiency in the number of delegates.
     A discussion on the publication of sermons, books, and the like arose, which was interrupted by the adjournment.

     Friday afternoon.

     THE discussion concerning the publication of sermons was continued, and resulted in a request to Councils to proceed with the preparation and publication of books and tracts for use in the work of evangelization, as far as in their judgment they deem it advisable.
     The Rev. Mr. Sobreck read a paper on the first and third rites recommended by the Council of the Clergy.

     The paper consisted mainly of extracts from the Writings giving the division of man's life into four ages-infancy, boyhood, young manhood and adult age, and old age, all the receding ages looking to old age. (A. C. 4063.) At twenty years man begins to think from himself, and then faith begins, for he then confirms from his own thought, and not from the thought of others. He then enters the Church militant. (A. C. 10,226, 2280.) Attention was called to the fact that in the successive ages of man's life his internal changes, hence this must first be regarded, his external circumstances secondarily. (C. L. 185.) His states change as his interiors are opened more and more, and he climbs from the world toward heaven. (A. C. 6497.) From infancy to old age, man changes his location in the spiritual world. When he has come into his own judgment and into his own right, he is in the south, and then either goes in an easterly direction toward the LORD, or in a westerly direction away from the LORD. (T. C. R. 476.) All are as to their interiors conjoined either with the angels of Michael or with the angels of the dragon. (T. C. R. 477.)
     "If at twenty years of age the young man is prepared to enter the military service under the banner of Michael, to fight with the dragon, and his position in the spiritual world has changed, and he is prepared to move in the south eastward, it is fitting and right and eminently useful that the change in the spiritual world should be observed by appropriate ceremony in the natural world, whereby his position among the men of the Church may become better known. And where such a ceremony is performed with due regard to its correspondence with what obtains in the other world, its effect upon the young man and upon the Church cannot but be a good one, for what is done on earth according to correspondence, this avails in heaven. The ceremony, taking place when the change in the young man is noticed, will be the effect of a spiritual cause, differing in important measure from the Divinely instituted Sacrament of Baptism. By Baptism the young man had been introduced into the Church and into Heaven. " (T. C. R. 677.) No ceremony can confirm this introduction; it is an established fact. Having been thus introduced he grew up under the influences of heaven and the Church and now has come to the age where he is to determine himself whether he will remain under those influences or not.

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     "Baptism is introduction into the Christian Church. . . But this is on earth. But in the Heavens Infants are by Baptism introduced into the Christian Heaven, and are assigned by the LORD to "angels there, who take care of them; wherefore, as soon as Infants are baptized, angels are assigned to them, by whom they are kept in a state of receiving faith in the LORD; but as they adolesce, and come into their own right and reason, the angel tutors leave them, and they themselves take to themselves such spirits as make one with their life and faith; from which it appears that Baptism is insertion among Christians, also in the spiritual world.' (T. C. R. 677.)
      "As the guardian angels leave him in the spiritual world; so ought the natural guardians, the parents and others, leave him in the natural world, acknowledging that their authority over him has ceased, and acknowledging his freedom. (A. C. 6492, S. D. 2821.) We may be sure that this angels desire man's salvation as ardently as his parents, but they neither force, nor reason with, nor persuade him to remain with them. This ought also to be the attitude of the parents, and the young man ought to be impressed with his solemn responsibilities, and if he be well-disposed, standing alone, with the supports gone which had hitherto upheld him, he will in his weakness gladly turn to his Father in the Heavens who henceforth is to be his only Authority, his only Guide, his only Support. And he will find Him in His Word and in the Bread and Wine of His Holy Supper."
     (Other passages quoted were T. C. R. 721, 106.)
     The paper continued in the form of a study of man after he has reached this age. The natural interior and the natural-exterior were described. (A. C. 6118.) During young manhood, after adolescence, the rational is opened or closed an communication made with the natural interior. (A. C. 6126.) When man begins to think from himself he either confirms, doubts or denies what he has hitherto learned and believed; if he confirms them, it is an indication that he is in good; but if he denies, it is an indication that he is in evil; but if he doubts concerning them, it is an indication that in the succeeding age he will accede either to the affirmative or to the negative. (A. C. 6136, 6402, 6432, 6047.) It is orderly that "those who are in this affection of truth on account of the truth, when they become adult and can see from their understanding, do not remain in simplicity in the doctrinals of their Church, they examine whether they are truths from the Word. Otherwise every one would have truth from another, from birth alone, be he born Jew or Greek. (H. D. 257.) -t may take him a long time or a short time. It may take him to the age of manhood, thirty years (A. C. 5335), or longer. When he has come to see from the Word that the thing which he has been taught are true, and makes them matters of his faith and desires to make them matters of his life, it is fitting and useful, and he will have the desire to declare openly in the presence of the Church his 'Confession of faith.' He has entered farther into the South, and his face is set toward the East, and he bids fair in time to arrive at the Wisdom of Old Age."

     The subject presented in the paper was discussed at some length, and led to the request that the Council of the Clergy "prepare suitable ceremonial forms for the three rites recommended in the Council's report."
     The session adjourned at 4.50 P. M.

     Friday evening.

     A PLEASANT social meeting was held in the Sunday-school rooms of the Advent Society.

     Saturday, November 12th.

     THE opening services were conducted by the Rev. Andrew Czerny.
     The subject of a new translation of the Word was placed before the meeting by the reading of a paper by the Rev. L. H. Tafel.

     He referred to the labors of Le Boys des Guays and Harle in preparing materials for a translation of the Word into modern languages as strictly accurate as possible, also to the translation of the Word into German, made by the Rev Messrs. Leonard, Rudolph, and Louis Tafel, and to the movement in England and in this country in the year 1876 to consider the question of a new translation of the Scriptures.
      Mr. Tafel briefly reviewed the discussion which ensued in Convention when the Rev. John Worcester advised those who desired a thoroughly English translation to wait for the Revised Version The Revised Version, however, although making some emendations, is no more satisfactory than the Authorized. The importance of a literal translation of the Scriptures was shown from the Writings, where it is stated that "The internal sense is so continuous that not even the least word can be omitted without an interruption of the series." (A. C. 7933; L. J. 41; S. S. 13.) It was next shown by a critical examination of the Authorized Version that many Hebrew words are translated by one and the same English word, and, on the other hand, in many instances a number of English words are used to translate one Hebrew. For example, there are forty Hebrew roots which are at various times translated with the one English word "destroy," while there are eighty-two English words doing service to translate the Hebrew word for "faces." After further inquiry into the value of the Authorized Version, and, indeed, of Old Church learning, and of the necessity for an accurate and literal rendering of the Scriptures, based upon the Latin translations in the Writings, the paper concludes as follows:
     "The quality which will be most essential in producing a true translation of the Sacred Scriptures is a sincere and earnest acknowledgment that every word and syllable in it is Divine; that it is the LORD; and that we are in no wise justified in substituting for it anything human, but must bring it over pure and undefiled, that we may keep it and love it: that it may be the LORD continually present with us. Nowhere but in this New Jerusalem do we find this most essential acknowledgment, and the consequent holy veneration for the Sacred Scriptures; to no other source need we, therefore, look for the accomplishment of our desires; and we may be such that the LORD, who has guided His inspired servant in the translation of the greater part of His holy Word, and has therein laid down the true principles of translation, will also guide His Church in completing the work.
     "In the translation of the Word for the New Church it seems evident that it is inadvisable to wait for the brethren in the Eastern States or in England, desirable as it is to have the assistance of all the talent and learning of the Church. This expectations which were raised as to the Revised Version have, indeed, been disappointed, but there seems now even more than before a looking to the dead and vastate Church for light, and a disinclination to walk forward in the exploration in the endless field of truth now opened to us by the mercy of the LORD. Individuals in the East and in England may, indeed, as individuals yield invaluable assistance in the work, but the bodies of the Church such will not, as far as can be seen, co-operate in this most important and pressing work, and, if they did, they would so delay so delay the work by an irrational clinging to old forms and opposition to all change, that the change in translation would be reduced to the making of the few more glaring errors, and end as all compromises between truth an error invariably do, in something satisfactory to nobody, and the work would soon have to be done over again, and progress thus delayed for another half century. It seems much preferable to let the General Church of Pennsylvania and all those who hold with it to the Divinity of the Writings move forward to this work as one homogeneous and harmonious body, and perform this work for itself and for all those who really acknowledge the LORD in His Second Coming in the Heavenly Doctrine.
     "Having gained a truthful and exact rendering of the Word in the letter on which the Church is founded, the Church can then safely build on, in its construction of Liturgies, and in more faithful and exact renderings of the Internals of the Word as contained in the Writings, and all progress then made will be made forever, because founded on the Rock of Truth!"

     The subject of a new translation of the Word was discussed, and the following resolution unanimously adopted:     
     "Resolved, That the Councils of the Clergy and of the Laity be requested to proceed at once with the preparation and publication of a new translation of the Word based upon the translation given in the Writings."

     Saturday afternoon.

     To the Councils was referred the printing of a number of extra copies of Mr. Tafel's paper, for distribution.
     Mr. Tafel read to the meeting a circular prepared by the Convention's Committee for raising funds in aid of the compiler of the Concordance of which Committee he is a member and offered a resolution:

     "That the General Church of Pennsylvania approves of the movement made to secure an assistant to the Rev. J. F. Potts in order to facilitate his work on the Concordance of the Theological Works of Emanuel Swedenborg, and that its members are requested to contribute to the fund which is being raised for that purpose."

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     It was considered more in accord with the principles adopted by this body, if it as a body subscribed a certain amount to this use, as it is taken for granted that all the members contribute to Church uses to the extent of their ability.
     The whole subject was eventually referred to the Council of the Laity.
The Rev. John Whitehead read a paper on Evangelization.
     He first quoted John xxi, 1-11, and the explanations of it "given in the Writings (A. E. 513 [c],. 600 [a], A. C. 10,061, C. L. 316), which teach the important position which the good of charity holds in the doctrine of evangelization. "We must teach from the good of charity, and teach the good of charity, and thus the men of the Church will be collected."
     He next treated of the Apocalypse and its bearing on Evangelization, showing (from A. R. 2, 523, 700, A. E. 224) that this book of the Word treats of the state of the Church at its end and the establishment of the New Church in orderly series from beginning to end, and that John, who received the Apocalypse from the LORD, represents those who are in the good of charity, and that those who are in this first receive the Divine Truth revealed by the LORD in his Second Coming, and they do a work of combating falses and evils, which can be done by no others, and afterward those in more obscure and external states of good and truth may be reached. (A. R. 5, 6, 790, 879, 473.)
     Mr. Whitehead concluded with a dissertation on the necessity of presenting Doctrine as Divine Revelation, and showing how, in the beginning of nearly all of the Writings, their Divinity is explained (Rev. i, 1; A. C. 5, Preface to Doct. Con. the LORD, H. H. 1, C. L. 1; A. E. 2, T. C. R. 3. In regard to the Memorabilia, S. D. 4123, Doc. II, p. 416.) He closed with the following words:
     "From these things it may be clearly seen that in teaching and preaching the truths of the New Church, they must in the very beginning be given as a Divine Revelation from the LORD, then when this announcement precedes, the truths which follow, if received, will be received as Divine Truths and not as human speculations and opinions. And it is Divine Truths alone which can reform and regenerate man, for when acknowledged as Divine, their authority is acknowledged, and it is conceded that they have a Divine right to the government of the man, and, therefore, all things which they condemn must be rejected. Thus a principle of progress is in the Divine Truth, but in human conceits and opinions there is not any principle of progress, for if one differs from them he can set up his opinion as of equal force against them. Therefore, to establish the Church, the first of order into teach the Divine Truth as a Divine Revelation, and to get it acknowledged as such, and then the foundation of all things of the Church and of heaven is laid. It is a sure foundation."
      After a resolution of thanks to the Advent Society for their hospitality, it was moved that after the Sunday services, the meeting stand adjourned.

     Sunday, November 13th.

     A LARGE assemblage attended the services, which were conducted by Bishop Benade, assisted by four Pastors. The Bishop was attired in a white linen tunic confined at the waist by a silk girdle of a golden color. Over this he wore a new silk robe colored a ruby red. The Rev. L. H. Tafel wore similar garments, his robe being of a hyacinthine blue color. The Rev. Messrs. Pendleton, Tafel, and Schreck were attired in like manner but their outer robes were of white linen, blue silk stoles indicating their degree of the priesthood.
     The opening voluntary was preceded by the singing of a Hebrew Psalm by a number of the girls of the Academy's schools. The Bishop, assisted by the two junior pastors, conducted the first part of the services.
     The Rev. L. H. Tafel administered the sacrament of Baptism to a young lady. The Bishop preached the sermon, after which, assisted by the two senior pastors, he administered the most holy sacrament of the LORD'S Holy Supper to one hundred and eleven communicants.
FERMENTATION 1887

FERMENTATION       C. T. ODHNER       1887

     EDITORS NEW CHURCH LIFE:-In Dr. Ellis' last book is the following: "But when God's wine has been, by man's invention, subjected to a chemical process, and become fermented, it is no longer the fruit of the vine, but another substance altogether." No one but a deeply learned and thoroughgoing Prohibition scientist could have made the really startling discovery that fermentation is a chemical process of man's invention.

     THE RECONSTUCTION OF THE SCIENCES.

     As the regeneration of the individual man proceeds from within outward, according to the LORD'S words: "Cleanse ye first that which is within the cup and the platter, that the outside of them may be clean also" (Matt. xxii, 26), so the Church as a whole will first begin among men with the reception of internal truths, and then from these become established in ultimates.
     The New Jerusalem cometh down from God out of Heaven as Doctrine, which is to be received in the human understanding, and in proportion as the truths of that Doctrine are received and obeyed the Church is established in the external planes of life in the world.
     The New Church of the LORD, at the present day, is not fully established in ultimates, inasmuch as it is not yet fully separated from the ultimates of the dead Christian Church, nor has it as yet fully seen, acknowledged and obeyed those teachings of the Revelation given to it, by means of which its own ultimates will be established. The New Church has, indeed, been instituted, in so far as it has its own outward organization separate from the Old Church, but its life and thought on the external plane are still similar to those of the world around. It has, indeed, different spiritual ideas and affections and, to some extent, different morals from those of the Old Church, but as to its manners and customs, arts and sciences, little difference can be discovered. Israel and his sons have, indeed, received the Divine promise of becoming the LORD'S elect people, but the infant Church is still in the captivity of Egypt.
     A beginning has, however, been made to free Israel from Egypt, for Moses hath appeared, preaching liberty to the captive Church. The Truth, which alone "maketh free," has begun to be see and acknowledged, and especially that Divine Truth, that the LORD has come again in His Divine Human, and that He has made this His Second Coming in the Heavenly Doctrines, revealed by Himself through His inspired servant, Emanuel Swedenborg.
     This truth has not, until of late years, been clearly seen and acknowledged in the Church, and the Church has not before clearly known where to look for its deliverer from Egyptian captivity. Now that He has appeared, His voice has begun to be listened to, and men are rising up to throw off the yoke of Pharaoh. The Church has begun to see that the sciences, as well as the morals and doctrines of that the dead Church are false, evil, and pernicious. It has begun to realize that it can never be established in ultimates and thus arise in its strength, before it has freed itself and its children from the deadly influences of this corrupt science and formed instead thereof true science, based upon principles revealed by the LORD Himself.     
     Much has of late years been written in the Church on this subject, furnishing materials for the study of the principles upon which the Reconstruction of the sciences is to be based. We shall not attempt in this address to add any new fundamentals to those developed by others from the Writings of the Church, but shall only aim at presenting a digest of the previous discussion on the subject.

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     First, then, let us see what is meant in the Writings by sciences and scientifics, and what their uses are to mankind. Philologically, by the term "scientia" is meant things known or substances of knowledge in the mind of man, and by "scientifica" things making or producing these substantial knowledges. Spiritually, by scientifics are meant the ultimate things of knowledge, stored in the memory of the external or natural man (A. R. 775), and by science the orderly and rational arrangement and digest of this collective information, acquired by man from the natural world by means of his senses.
     Being ultimate things, sciences are in themselves dead and inert and are not to be considered as ends, but as a means for the sake of ends. Ends are, uses, and use, therefore, is the very soul and essence of sciences and scientifics, and, when in order, "they are things of service," and of use "more than any other things in the human mind." (A. C. 1486.)
     This service and use of sciences and scientifics is four-fold.
     Their primary use, which is to serve as a basis for the spiritual and interior things of the mind, is evident from the general principle that interior things rest upon and Letter the Word, which is written in ultimate are contained in ultimate things. It is from this that things, or things of science from the natural world, possesses its quality of being the Basis, Firmament, and Continent of its interior senses. All the ideas of man rest upon the impressions from the external world, and this to such an extent as stated in Arcana Coelestia n. 3310, that "nothing exists with man in his thought, even as to the- most hidden things of faith, which has not some natural or sensual idea with it, although man for the most part does not know it."
     As Heaven rests upon the world and the Internal Sense of the Word rests upon the Literal Sense, so, therefore, do all interior things of man's mind rest upon the things of science in his natural memory.
     Connected with this first use of scientifics is their second use: that, namely, of confirming spiritual truths with man, as we learn from Heaven and Hell, n. 352, "Everything that is confirmed puts on the appearance of truth," and from Spiritual Diary, n. 3977, "The knowledges of faith must first be confirmed by sensuous and natural truth, because a man cannot believe without confirmations. But after these knowledges are confirmed, the LORD endows him with conscience, so that he may believe without confirmations." The process by which this takes place is thus explained in Arcana Coelestia n. 9723: "Scientifics in the exterior memory serve us a field of objects to the interior or intellectual sight, from which it selects and elevates those things which agree with its own love; this being done, the chosen scientifics take, their place in the interior memory, as truths of faith and goods of charity, and vanish from the exterior." The love here spoken of as belonging to the interior sight is the affection of truth for the sake of good and this affection is like the roots of a tree, sent forth into the ground beneath. The truths of the interior mind thus receive consistency and firmness, and the scientifics themselves, into which they are inrooted, are elevated into spiritual substances, providing the interior things with their proper externals or bodies, as the substances of the earth are, by the roots formed into the body of the tree.
     From this conjunction of the scientifics of the exterior mind with the truths of the internal mind, the former have their power of performing their third use: that of forming the rational faculty of man.
     By means of this use the sciences enter upon their important office in the work of education, the very end of all instruction and education being that of rendering man rational or of enabling him to receive rational truths, from the LORD, and to become wise by a life according to them. For before man can receive internal truths his mind must be stored with organic vessels, into which these may inflow, and education and instruction provide these vessels. When the external mind, thus formed, is conjoined with the internal mind, formed from the truths of faith, learned from the Word and the Doctrines of the Church, and when it acts as one with it, then man is said to be rational, or a true "ratio"' is established between the external and internal minds. Such a conjunction, however, is effected only when the scientifics are procured from an affection of use or good as an end, for conjunctions are effected solely by good or by affections. "The rational," therefore, "is born from the affection of sciences and knowledges as a mother, by influx from the internal man as a father, the former giving a body, the latter a soul." (A. C. 1895.)
     When the rational faculty has been formed in man by true scientifics, procured for the sake of use, and made living by the influx of spiritual truths, receive from an affection of truth for the sake of good, then the scientifics in his mind perform their final use: that of enabling him to do actual uses of life in the world, which are the good works of Charity toward the neighbor, similarly as a tree bears fruits from the substances and juices of the ground, made living, actuated and modified by influx of heat and light from above.
     From a consideration of these uses of sciences and scientifics it may be seen that they are solely for the take of the internal man, and they must, therefore, be in agreement with and under the obedience to the spiritual truths of revealed religion, from which the internal man is formed. If science is not thus subordinated to Divine Truth, and does not thus minister to its loves, it lacks its very essence, soul and purpose and cannot truly perform any of the uses assigned to it. It is then indeed, no longer science, but mere ignorance. Science is then like a temple, whose windows are shut to the influx of heavenly light, while its halls are filled with owls and bats, groping their way through the darkness of their natural lumen.
     Not in vain has modern science put the owl above the portals of its temples, as the symbol of its wisdom, for, applying these principles of use as it touchstone to the state of the science of this age, it will at once appear not only that it is fundamentally false inform, but also that it is evil in quality and pernicious in effect. The position of modern science toward revealed Religion is well known, its very principal tenet insisting that in order to reach true science the mind must put aside". Revelation together with all belief in what is "supernatural." This evidence of the external senses is alone held to be valid in establishing scientific truth, and as the senses have failed to discover their Maker, God is rejected with all that He teaches.
     Not acknowledging the LORD as the only source of human intelligence, the science of to-day is without a soul. Good, which is the essence of everything living, no more resides with it, for the principle of use, that is, good to the neighbor, society, country or the Church, has departed from the science of the Old Church, just as Charity has departed from its theology and life. When investigating the mysteries of nature, classifying them and imparting them, the modern scientists regard form and appearance as everything, use and quality nothing.

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Good being thus rejected by science, truth cannot abide in its freedom, but is totally subjected and perverted into falsities of all kinds, which under the name of "hypotheses" are continually" being hatched out by the learned of to-day from their confirmations of the fallacious and changing appearances to their senses of the phenomena of nature. This rejection of truth by modern science is thus summed up in Spiritual Diary, n. 2480: "It was manifest to me that no truth, not even a natural truth, could ever come forth into light, without being at once rejected, and, indeed, most of all by the learned of the world; while, on the other hand, "falsities are willingly accepted by them."
     A few examples will suffice to illustrate this. Dark spots having been discovered on the surface of the sun, science at once concludes that the sun is cooling off and finally will be extinguished for want of fuel, leaving us in the future in utter cold and darkness. Fire and smoke having been seen to arise from volcanoes, science delights in proclaiming that the earth is a continually cooling globe of fire, making the future destruction of the human race unavoidable. Animalculae having been observed to be generated from protoplasm, a grand soap-bubble of self-conceit is forthwith puffed out, in which the grandfather of the first man appears as a monkey, and the grandparent of the first monkey as slime on the bottom of the deep. And if common sense modestly hints at the unreasonableness of these theories, it is immediately silenced by the dictum that reason must be kept under obedience to science, that is to say, to the latest hypothesis of the most famous scientist, based upon his most recent manipulations of the telescope, micro-scope, dissecting knife, or any other equally infallible criterion. As the theology of the dead Church has separated Charity from Faith; and also made Faith a matter of blind belief in the sayings of men, so has modern "science-its legitimate offspring-separated use from its systems and also banished natural reason or common sense from its courts.
     The effects of such science upon mankind is every day becoming more manifest, and is actually threatening the human race with destruction. For by means of these sciences the Dragon is able to pervert even the minds of the young and of the simple and to close their rationality against the reception of spiritual truths, which are the only means of the regeneration and eternal salvation of mankind. We thus find that Atheism and spiritual insanity are everywhere in exact proportion to the spreading of the nineteenth-century sciences through the schools of the world, and chose in their tracks follow natural insanity, pessimism, and self-destruction. What stronger testimony can be given as to the infernal state of modern science than the fact that one of its most fearful and effective outbirths, and one to which it points with great, parental pride, is the scientific and wholesale murder of, unborn children, an art unknown to the "unscientific" people of the dark ages.
     And under the influence of this hell the men of the "New Church are for no small part sill held in bonds, so that they are unable to recognize its true character. But, the very life and continuance of the LORD'S New Church in this ultimate world depend upon the liberation of men from this influence. The Church must, therefore, first willingly-accept the LORD'S Revelation as to the state of these corrupt sciences and flee to the LORD for protection therefrom, and then, with the Omnipotent Power of the Divine Truth given to it, it must return and overthrow that idol of Moloch whom the world worships and to whom its babes are sacrificed. The New Church alone is able to do this, and it has Divine Command to act as the Iconoclast, as we may see from a statement in the Spiritual Diary, n. 250, where it is said: "Since the world at the present day is such that it desires to be called learned, . . . therefore with such what is spiritual can scarcely operate, unless that false and mendacious plane" (formed by modern science) "be utterly shaken to pieces or perish, or unless it be changed into a plane of natural truths."
     This latter clause shows us, that not only must the corruption of the old sciences be recognized, but also the imperative necessity of establishing genuine science, or of restoring and reconstructing the sciences upon a new and rational basis, upon the Divine Truths of the Heavenly Doctrines, revealed by the LORD in His Second Coming.
     Before the New Church begins this work the receptacle for its truths will be for the most part lacking, and thus it will be without the means of being established in the ultimates of human thought and affection. In ultimates resides all power, and without the ultimates of true scientifics the New Church never will rise into power in this world and "rule all nations with a Rod of Iron," according to the Divine Prophecy. To sciences, subservient to its Revelations it must go, in order to confirm its internal truths in the natural minds of men, and in order to develop the forms of their rational faculties, for, as stated in Spiritual Diary, n. 5709, "inasmuch as the sciences have closed the understanding, so the sciences must open it again."
     Before the New Church has established its own sciences, it cannot hope effectually to reach and retain in its folds the children and youth, upon whom its future almost entirely depends.
     For the children of New Church parents, when educated in the schools of the Old Church and imbued with their sciences, are thereby actually given up to the murderous hands of the modern Pharaoh; the natural falsities thus implanted like so many weeds crowding out and choking the germs of spiritual life in their tender minds.
     If, in the light of the Doctrines, we examine any of the text-books of science used in the schools of the world, we shall find not only that they are founded on fundamentally false principles, but that the same falses pervade even all the single things of their teachings. And as natural truths are the continent of interior truths, so are natural falsities the continent of interior falsities with accompanying evils. New Churchmen, boasting of the enlightenment of this our nineteenth century, and of the public-school system of this most free of all countries, where science is supposed to be taught unbiased by any sectarian religion, are not aware, when sending their children to these schools, that they are imbued with the very same internal falsities of Old Church theology against which they themselves have so earnestly struggled. These falses do not, indeed, any longer come in the same repulsive form as in ages past, but in the pleasing garb of apparently true natural sciences.
     For the sake of their own progress in the knowledge and life of the Heavenly Doctrines for the sake of the eternal salvation of their children for the sake of the preservation of the human race upon earth and for the sake of the ultimate establishment and triumph of the Church which they so dearly love, -the men of the New Church must arise and depart from the music halls of modern Egypt in order that they may afterward return with the LORD to Egypt to conquer and despoil it of its treasures. For the LORD Himself has been to Egypt and conquered it for us.

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When taking upon Himself the Human, He glorified this in all its degrees, and His going to Egypt represents His glorifying the scientific degree of the human mind by subduing the hells, which infested that degree, infilling it with His Truth and making it Divine. And, as at His Second Coming in Power and Glory He has revealed this His Divine Human as glorified in all its degrees, so also He has now revealed the glorified scientific degree of His Divine Human. In the Writings, in which He has come to His New Church, He has not only revealed Himself as the Divine Truth upon the celestial and spiritual planes, but also upon the natural plane. The scientifics, with which, these Writings are replete, are therefore the LORD Himself as the Divine Centre and Soul of al true science, and upon these must the scientifics of the New Church primarily be founded. In them we find the universal and general principles according to which true scientific system may be established.
     Not only thus are we provided with Divinely true science in its synthetic principles, but the LORD has even given us many of the true sciences analytically systematized in particulars-the sciences provided for us in the scientific works of Emanuel Swedenborg. For the sciences, developed in these works, were brought forth under the guidance of the LORD Himself in preparing Swedenborg for his future office, and particularly the highest of the sciences, the science of the Human Form, the form according to which all true sciences must be built up. And as the scientifics revealed in the Writings are true scientifics in their highest potency, because there performing the highest of their uses, that of containing and confirming the spiritual teachings, so Swedenborg's sciences may be relied upon as true, because use in all its aspects is their very soul and end. These latter are, therefore, but a supplement to the former, and provided particularly for the establishment of the sciences of the New Church.
     Possessing, thus, true synthetic principles, from which to proceed in the work, and true analytic scientifics, from which to build, and knowing, further, that the future of the Church depends upon our using these means so abundantly provided, yea, being commanded by the LORD Himself to use them, it is a duty incumbent upon New Churchmen, to gird themselves and proceed to the work of reconstructing the sciences; to despoil the Egyptians of their vessels for the worship of the LORD GOD.
     And now is the time for the undertaking of this work, for now the LORD in His Second Coming has been recognized as coming with the Infallible Authority of His Divine Human, revealed in the Writings of the New Church. Before this Doctrine had been seen, acknowledged, and obeyed, the LORD could not have been seen and received as the Centre, Soul and Source of all life, all wisdom and intelligence among men. When the men of the New Church thus have become willing to receive the LORD'S teachings as Divine and Authoritative on all subjects, even that of the sciences of natural things in this ultimate plane of His Creation, then the internal of all true sciences has been given, from which the sciences in their externals may be safely developed and established.
     To the Academy of the New Church the LORD in His Divine Mercy has given to see and acknowledge these internal truths, from which the New Church will be established in her ultimates, and upon this institution He has conferred the means by which this work may be begun and realized. By the Academy of the New Church the work of the reconstruction of the sciences has been commenced, and primarily by instructing men in the Heavenly Doctrines of the New Church, thus rendering tem rational, and at the same time by educating them in the sciences of the world and thereby initiating them into the work. Thus laborers are being raised up by whom the building of the temple of true sciences may be continued and become more and more perfected through each succeeding generation.
     To this end, however, the earnest co-operation of every man and woman of the New Church is needed, for the harvest is plentiful, but the laborers are few indeed. But every one who is willing can become such a laborer, and can give a helping hand in this temple building. Willing hearts and intelligent minds are more than ever needed, and each one will find a place and occupation open and ready for himself according to his affection of the use. Let but every New Churchman in his daily study of the Writings note down and collect the statements made in reference to any science of his choice, and he will then perform a most important use in the reconstruction of the sciences. And be it but as a carrier of stone or a bringer of mortar-be it that he collect but natural facts of science and communicate them to the builders of the temple-or bestowing upon the laborers his encouragement, sympathy, and support-every one will find that he is contributing an integral share to a blessed use, which will proceed and continue until the New Church is established in ultimates as the "Ecclesia Triumphans," upon which Heaven can rest and through which the LORD can inflow, rendering men rational by true internal doctrines and true sciences, leading them to perform His uses in this world, regenerating them and conjoining them with Himself forever.
     C. T. ODHNER.
Subscribers 1887

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Old Church has cut loose from her mooring 1887

Old Church has cut loose from her mooring              1887

     THOSE of the New Church who are so certain that the Old Church has cut loose from her moorings and is approaching the New Church, ought to consider attentively whether it may no be they who are afloat and drifting away from the New. They can easily do this by unbiasedly comparing their beliefs and those of the "advanced" Old Churchmen, with the teachings of the Writings.
CONCERNING those women who proceed so far in going beyond their sphere in church matters as to preach 1887

CONCERNING those women who proceed so far in going beyond their sphere in church matters as to preach              1887

     CONCERNING those women who proceed so far in going beyond their sphere in church matters as to preach, instruction is given in the Spiritual Diary under the heading: "Women Who Preach."
     "Women who think like men concerning religious matters and speak much concerning them, and still more if they preach in the congregations, lose the female nature, which is of affection, from which they ought to be with their husbands, and become material, so that affection perishes and the interiors are closed. They begin also to be delirious. In the external form, indeed, they are still able to appear like others; in a word, they become sensual in the lowest degree-those things at home, and others where there are preachings." (S. D. 5946.)

192


News Gleanings 1887

News Gleanings       Various       1887


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     PHILADELPHIA, DECEMBER, 1887=118.

     CONTENTS.

     Editorial Notes, pp. 177, 178.-Preparation to receive the Divine Law (a Sermon), p. 178.-Conversations on Education, p. 181.
     Notes and Reviews, p. 182.
     "German Synod of the New Church," p. 183.-Sixty-second Meeting of the General Church of Pennsylvania, p. 181.-Fermentation, p. 188.-The Reconstruction of the Sciences, p. 188.
     News Gleanings, p. 192.-Births, Marriages, and Deaths, p. 192.
     AT HOME.

     Pennsylvania.-THE Darby Church was burned by fire last month. It is not known how the fire originated.
     THE note about Professor Bush was not wholly correct. He was ordained in a manner, though not publicly, but he was never baptized into the New Church.
     MR. C. A. Funfstuck, an Old Church clergyman, who at one time professed the New Church faith and went to Germany, where, with four others, he established a temporary ministry, and later on returned to America and relapsed into the Old Church, is now engaged on Christian Messenger, organ of the "Methodist Evangelical" Society.
     New Jersey.-THE Sabbath School Conference of the New York Association met in the new temple of the Orange Society November 5th.-The Rev. Mr. Diehl reported one hundred and forty names on rolls of the Lunch Street German Sunday School, Brooklyn: average attendance one hundred. The School took part in the annual parade of the Old Church Sunday Schools of that city.-The Rev. S. S. Seward, of New York, "mentioned that the Mission School of the Chapel of the Divine Providence, conducted under the auspices of the Young People's League, was in better condition than ever before."
     Ohio.-THE Urbana University is said to have twenty-six pupils in preparatory and college classes.
     Georgia.-THE Rev. S. M. Tidwell, once a Baptist clergyman, is doing New Church missionary work among the factory hands at Columbus, Ga.
     Illinois.-THE Immanuel Church has bought a plot of ground and is erecting a school building, in which will be accommodation room for the Sunday services of the Church.
     Kansas.-THE Topeka Society is nearly out of debt, having received the property of the Osage Society, which had dwindled down to one member. The Messenger's correspondent hints that the Topeka Society will engage the services of the Rev. M. J. Callan, for seventeen years a Congregational ministry, who is now taking a one-year course in New Church theology at Boston.
     Massachusetts.-"THE Rev. D. V. Bowen, of the church in Salem, Mass., has received and accepted a call from a number of New Church families in Ontario, Cal., to go there and organize a Society and become their pastor. He expects to leave Salem about December 1st." (Messenger.)-A large proportion o the New Churchmen at Ontario, Cal, come from the province of Ontario, Canada.
     Canada.-THE Rev. G. L. Allbutt, Pastor of the Toronto Society, is delivering a series of nine sermons on the "History of Samson" on Sunday mornings, and a series of seven lectures on "Heaven our Home" on Sunday evenings.

     ABROAD.

     Austria.-SEVEN heads of families have been expelled from the Vienna Society for allegiance to Church order, the specific accusation being that "they endeavored in secret to establish a new society and to propagate the Pennsylvania Church order."
     England.-ON October 23d the Rev. R. L. Tafel ordained Mr. T. F. Robinson into the ministry at Northampton.
     THE Rev. Peter Rampage, for some time pastor of the Anerley Society, has received a call from the Radcliffe Society.
     MR. C. Grifffiths was ordained into the New Church ministry on October 17th by the Rev. R. L. Tafel, at Brightlingsea.
     Mr. g. h. Lock was ordained into the New Church ministry by the Rev. R. Storry at Woosley on September 4th. Mr. Lock was "Pastor" of the Woosley Society since June, 1884.
     THE Camberwell Society, which has heretofore used must and wine at the Holy Communion, has decided unanimously to exclude must in the future. Those who have heretofore taken must, being convinced of their error from Divine Revelation, voted with the others to exclude it.
     Germany.-THE thirteenth meeting of the New Church Society, the general New Church body of Germany, was held in Stuttgart on September 11th.-Mr. A. Artope reported that the Berlin Society had fifty-three members and applied for their admission into the general body. Action was deferred.-The Society contributed five hundred marks to the cost of Mr. Artope's paper, Die Neue Kirche, for the privilege of having their official documents published therein. The number of subscribers to the paper is said to be four hundred. The Treasurer reported that contributions to the uses of the Society have decreased measurably as compared with former years.
     GUSTAV Werner, founder of the "Brother-house" in Reutlingen, and connected with the early history of the New Church in Germany, was removed to the spiritual world on August 2d, at the age of seventy-either years. In 1834 he assisted Ludwig Hofaker in editing the Latin reprint of the Four Leading Doctrines, but has, during the later period of his life, taken no interest whatever in the New Church, devoting himself exclusively to the establishment of homes and schools for orphans.
     Sweden.-A NEW CHURCH Society has recently been instituted in the city of Orebro. There are now six regular societies in Sweden, besides nine smaller circles of receivers in other places, where Free New Church Libraries have lately been established.
     South Africa.-MR. T. W. HARRIS furnishes the following to the Messenger: "The New Church has as yet made very little outward progress in South Africa. There are in this quarter of the globe but two organized Societies. These are located at Cape Town and Durban, Natal, respectively. There was formerly also a Society at Graaff Reynet, in the interior part of the Cape Colony. This, however, the oldest of the three Societies has ceased to exist, its members having died or moved away. The other two Societies are still active. That at Cape Town was organized in May, 1873, and has held regular meetings for worship with but few exceptions, ever since, though the attendance, owing largely to the fact that the meetings have to be held in a private house, is very small. Most of the attendants, however, are young people and children; for the edification of the latter, a Sunday-school class is regularly held. The Society at Durban is much larger, though nearly eight years younger. Their worship is held in a private house, although they hope soon to erect a chapel, for which they have already accumulated a building fund of L125.
     "There is no New Church minister in South Africa, but the sacraments are regularly administered in the two Societies by their respective leaders. The need, however, of a regular clergy in that region is well shown in the words with which the writer closes his letter." These words, in effect, are that the Church there makes but slow progress, and that there is need of an ordained minister, who would have to be partly supported, for a time at least, by funds raised elsewhere.